but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not The articles Articles of our faith taken generally or specially of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable and the denyall of them hereticall they Ignorantia damnabilis negatio haretica have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that and to be ignorant that such a man wrote it this Negatia est haerètica per accidens sed igneratio non est damnabilis were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures But when a man doubteth of the order and number Ignorantia hic est infirmitatis negatio est haeritica per accidens of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable When we beleeve such a booke to be written by such Quest a man whether beleeve we this by a justifying faith or by an historicall faith When we beleeve that such a man wrote this booke Ans this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit The conclusion of this is Seeing God hath revealed Conclusi his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10. 8. Ioh. 5. 49. search the Scriptures therefore those who leave the Scriptures and make choyse of traditions they forsake the fonntaine of living waters and digge Cisternes to themselves that can hold no water Ier. 2. 13. EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1. 21. And the holy men of God spake as they were moved by the holy Ghost THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they Prorogative 1 were immediatly called by God Gal. 1. 12. For the Gospel which I preached I received it not of man neyther was I taught but by the revelation of Iesus Christ they had not their calling from man but immediatly from God They had their calling intuitu Ecclesiae 1 Cor. 3. 2. sed non Vocatio vel est intuitu ecclesiae inter ventu eccle interventu Ecclesiae that is God ordained these offices for the good of the Church and it was for the Church cause that he appointed them but they had not their calling from the Church But Preachers now have their calling both intuitu Ecclesiae interventu Ecclesiae There Immediata suppositi virtutis is immedietas ratione suppositi immedietas ratione virtutis the first is when the person is immediatly separated by God to such a calling the second is when the graces and calling are immediatly given by God When Ministers are called they have their gifts immediatly from God and so they have their calling there interveneth no suppositum or midst betweene God and them but for the appointing and designing of them to such places that they have from the Church But the Apostles were called immediatly both ratione suppositi vÃrtutis they had their gifts immediatly from God neyther were they designed to such and such plaees as the Ministers are now The Prophets and Apostles were immediatly called by God and therefore Matthias was chosen by lot to be an Apostle because the lot is immediatly directed by the hand of God but Preachers now should not be chosen by lot Zeno the Emperor tempted God in this case laying a paper upon the Altar that God might write in the paper the name of him who should be Bishop of Constantinople but Flavitius corrupting the Nicephorus Lib. 2. Sexton of the Church caused him to write in his name and so was made Bishop of Constantinople But Moyses learned from the Egyptians and Daniel from the Chaldeans therefore it may seeme that they Object had not their calling immediatly from God They had the learning of humane sciences and trades Answ from men as Paul learned from men to be a Tent maker The Apostles and Prophets learned their humane Sciences and Artes from men but not their divine knowledge so Moyses learned these humane sciences from the Egyptians Daniel from the Chaldeans but their knowledge as Prophets Apostles imediatly was froÌ„ God Although they had their divine knowledge immediately from God yet they were to entertaine it by reading Simile As the fyre that came from heaven upon the Altar The Prophets know ledge was kept by reading Dan. 2. 9. and 1 Tim. 4. 13. was miraculous yet when it was once kindled they kept it in with wood as wee doe our fire So the Prophets knowledge was preserved by reading as ours is Their second pretogative was the measure of knowledge Prerogative 2 they had in matters Divine Their knowledge far The measure of
sayd to him wherefore commeth this madde fellow 2 King 9. 11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18. 10. And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them they did it not with paine and The Prophts did not write with paine and studie study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36. 17. 18. Salomon saith Eccles. 12. 12. In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2. 26. He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labon Seeing all that wrote the holy Scriptures were enspired Quest by the holy Ghost why was this Epithete appropriate Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iohn to be called a Divine Revela 1. 1. For they were all Divines who wrote the holy Scriptures The Greeke Fathers when they spake of Christ Answ and specially Chrysostome they distinguish betweene Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The The Lord came to the wicked but the word of the Lord came to his Prophets Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets Hosea 1. 1. The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets sed Loqui in aliquem est Loqui in alique loqui in aliquem vt differunt maledicere to raile against him thus Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi The conclusion of this is Matth. 10. 20. It is not yee Conclusion that speake but the Spirit of our Father which speaketh in you So it was not they who wrote but the Spirit of the Lord in them 2 King 13. When Ioash the King of Israel tooke a Bow in his hand Elisha laid his hands upon the Kings hands and Elisha bad him shoote and he sayd the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria it was not the Kings hand that directed the Arrow here but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow so it was the hand of the Lord laid upon the hands of his Secretaries which directed them to write the holy Word of God EXERCITAT IX Arguments proving the Scriptures to bee Divine 1 Thess 2. 13. Yee received it not as the Word of man but as it is in truth the Word of God THe Testimonies which prove the Scriptures to be Divine are first the Testimonie of God himselfe when he approved them by his Spirit and when they were laid before him by Vrim and Thummim Secondly arguments drawne out of the Scriptures themselves Thirdly the Testimonie of the Church Fourthly the Testimonie of those who were without the Church Deus testatur Scriptura contestatur Ecclesia subtestatur God beareth witnesse to the Scriptures two wayes Deus testatur First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be Quest his Word whether is this a publike or a private Testimony This is a publike Testimony which the Spirit Testifieth Ans to the whole Church and to the severall members of it that these Bookes are holy Scripture for the same Spirit which endited the Scriptures to the Church testifieth still to the Church and to the particular members thereof that the Scriptures are the Word of God The second Testimony which God gave to the Scriptures was his externall testimony given by Vrim and Thummim testifying these Bookes of Moyses and the Prophets to be the holy Scriptures What are we to thinke of these Bookes written and Quest set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim These Bookes were called Ketubhim written Bookes Answ to put a difference betweene them and these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were confirmed by Vrim and Thummim they who wrote these Bookes were inspired by the holy Ghost as well as these who wrote the former and they were confirmed by the
none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4. 23. So cap. 14. 21. to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2. 9. The booke of God then was not lost in the captivity and written anew againe by Esdras but onely he set the bookes in order after Esdras wrote nothing of the Scriptures but onely set the bookes in order the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Num. 21. 14. By this it cannot bee inferred that any canonicall Ans booke is perished for this word Sepher signifieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records and belonged nothing to the canon of the Scriptures Some things written by the Prophets not as they were Prophets Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4. 33. But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards therefore the Hezekiah buried Salomons bookes of physick Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke and bury it And the Talmud saith that Hezekiah did two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4. 32. yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25. 1. And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church so those servants copied out these Proverbes which were profitable Salomons Proverbs and Songs which were not profitable to the Church perished for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam 1 Chron. 29. 29 Now the acts of David the King first Object and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Not onely the things which David did in Israel are Ans set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar against the Moabites and against Tobh King of Hemath And where it is sayd over Hieron in Esa 13. all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh and therefore in the originall it is Haaratzoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that earth 2 Chro. 33 19. The prayer of Manasseh and how God Ob. was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16. 5. 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1. 13. But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings First we must know that there were many Prophets Answ who prophesied whose prophesies were never written as the prophesies of the children of the Prophets and the prophesies of those who prophesied from the Some
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ῶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 Ï„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 Ï… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabeticall Table of the principall distinctions and chiefe matters contained in this Booke A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge 26 he gave fit names to all the creaturis 30. Adam compared with the most excellent men 28. 29 Analogie of faith twofold 179. Angels appeared in the likenesse of men but not of women 45. they appeared more glorious than a man ibid what Angell stirred the poole 60. Apostles considered two wayes 70. they are set in order before the Prophets 82. Arabick translation addeth postscripts to the Evangelists 150. the errour of the Arabicke postscrips Aristophanes keper of Ptolomens librarie in Egypt 144. Ark not alwayes with urim and thummin 54 they turned their faces to the ark when they asked counsell ibid. it was not in the second temple 59 they sang psalmes when it was carried to the temple 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Booke signifieth a relation by word or writ 120 no canonicall booke lost 117 no booke in the scripture wanteth any essentiall part 118 bookes necessarie for the church albeit lost yet they were found or written again ibid. Blood not to be eaten a precept given to Noâ—h 41. how this precept is to be understood ibid. why the apostles forbid to eat it 42. Breastplate distinguished from Vrim Thummim 51. the letters made not up the answer ibid. the forme of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient fathers 176. at the first called titles and the verses were called chapters ibid. Characters in which the scriptures were written first 88. the Samaritan Character and why so called ibid. why Esdras changed the character 89. diverse characters 91. Christ useth the helpe of reason against the Sadduces 16. he excelled Adam in all things 32. the true Salomon 174. the end of the law the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three wayes 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the diverse sorts of conscience 36 37. the good conscience not made up by the light of nature since the fall 37. when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid Defect threefold 117. Divinitie compared to manna 1. the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid. with morall philosophie ibid. and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5 the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174 that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43. Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more
not this tongue So Psal 114. 1. they departed from a people of a strange language or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people they called them all barbarous whom they understood not and because the Iewes understood not the Aegyptian tongue therefore Ioseph made him to speake to his brethren by an Interpreter Genesis 42. 23. The Cananitish language was a daughter of the Hebrew The Cananites language a diolect of the Hebrew tongue or rather one with the Hebrew tongue and this we may perceive by the names of the townes men and places which were imposed to them by the Cananites as Iericho Salem Kiriath-arba Kiriath-Sepher Beth-dagon so the names of men Melchizedeck Adonibezek Abimelech And if the Cananitish tongue had not beene all one with the Hebrew how could the Patriarches have kept conference with those in Canaan and made their Bargaines and Contracts with them this is cleare also by the example of Rahab who could speake to the Spyes and they understood her and so Ioshua to the Gibionites The Lord would have this tongue continued amongst the Cananites because the Hebrewes were shortly to inhabite that land and to converse with the Cananites for a while untill they had rooted them out There is some of the Old Testament written in the Some of the Old Testament written in the Chaldee tongue Chaldee tongue which hath great affiance with the Hebrew and some of it written in the Syrian dialect as Iob which the Idumeans used and it differed little from the Hebrew tongue but it differed much from the Syrian language now but more from Arabia Ismaelitica which the Turkes speake now in Asia and Africa There are some words found in the Old Testament which are Egyptian Gen. 41. 43. Some Phaenitian as Chabbul 1 King 9. 13. Some Persian words as Pur Esth 9. 24. and some moabitish There is one verse in Ieremy originally written in the One Verse in Ieremie originally written in the Chaldee tongue Chaldee tongue Ier. 10. 11. whereas all the rest of that prophesie is written in the Hebrew tongue The gods that have not made the heaven and earth even they shall perish from the earth and from under these heavens The reason why this verse was written in the Chaldee tongue was this because the Iewes now were to be carried to Babylon and when they should be sollicitated there to worship their gods they should answer them in their owne language cursed be your gods for they made neyther heaven nor earth That of Daniel and Ezra which is written in the Chaldee tongue was transcribed out of the roules and registers Something 's taken of the registers of the Chaldeans and insert in the Scriptures of the Chaldeans and insert in the bookes of God but that which the holy Ghost indited originally to Daniel and Ezra was written in the Hebrew tongue the rest was borrowed but out of their registers as first Nebuchad-nezzers dreames Dan. 2. So Nebuchad-nezzer setteth up a golden image Cap. 3. So Nebuchad-nezzers dreame Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue the seventh Chapter is onely excepted it is written also in the Chaldee tongue although it was originally endited to Daniel because it is a more cleare exposition of the monarchies revealed before to Nebuchad-nezzer and Belshasser and set downe in their owne Registers in the Chaldee tongue but the eight Chapter and the rest are wholly written in the Hebrew tongue which were indited immediatly by God to Daniel and not transcribed out of their registers as the rest were So that part of Ezra which is written in the Chaldee tongue is but transcribed and written out of the decrees and letters of the Kings of Media and Persia from the eleventh verse of the fourth Chapter to the seventh Chapter The Chaldeans and Persians used to register and keepe a Chronicle of all their memorable deedes and what befell them and so of their visions and dreames and they caused to write them and interpret them so did the Persians Esth 9. 32. and Daniel wrote these visions in the Chaldee tongue and he set them downe for the good of the Church that they might understand that their conditions should be under the Heathish Kings The holy Ghost borrowed somethings first from Something 's in the Scriptures borrowed from the Heathen History the Poets and secondly from the history of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9. 32. and he who wrote the Booke of Esther borrowed the history out of that booke These things which are borrowed from the Something 's in the Scripture borrowed from the Iewish History Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7. 5. So it is easier for a Camell to goe thorow the eye ef a Needle Matth. 19. 24. So it is hard to kicke against prickes Act. 9. 5. Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis proveth out of Georgius See Scaliger Euseb Pag. 245. Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1. 5. Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the
Apostles when they cited them or Heathenish history were not sanctified untill they were insert in the booke of God therefore Tertullian writing to his Wife and citing that verse Evill speeches corrupt good manners 1 Cor. 15. 33. saith Memor illius versiculi sanctificati per Apostolum the Apostle sanctified this verse when hee borrowed it from the Heathen And as a woman that was Heathenish when she became a Proselyte shee might enter into the congregation and a Iew might marry her so these Iewish and Heathenish histories God sanctified them that they might enter into the Congregation and become holy Scriptures and so the holy Spirit sweetned the salt waters of Iericho that the children of the Prophets might drinke of them 2 Kings 2. 21. There are many proper names set downe in the Many names in the Scriptures which are not Hebrew names Scriptures which are not Hebrew names but some of them are Chaldee some Assyrian and some Persicke names Ier. 39. 3. And all the princes of the King of Babylon came in and sat in the middle gate even Nergal-Sharezer Samger Nebo Sersechim Rabsaris Nergal Sharezer Rahmag with all the residue of the Princes of the King of Babylon And that wee may know what names are Chaldee names what Syriacke and what Persicke Marke this Table following concerning these names and the composition of them taken out of Scaliger Nomina propria Chaldaeorum 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach 5 Meschach 6 Sadrach 7 Letzar retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phil 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad  Exempla  Nebuchad nezzar ex 1. 24. 7.  Hevil-mero-dach ex 13. 3. 20.  Nebo-zar-adan ex 1. 21. 12. Nomina propria Assyriorum 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballat 11 Osen the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar 16 Shar  Exempla  Salman-asser ex 2. 9.  Assar-haddon ex 9. 5.  Sen-ballat ex 13. 10.  Sen-cherib ex 13. 4.  Teglath-phul-asor ex 3. 14. 9. Nomina propria Persarum 1 Ari 2 Thir 3 Thiri 4 Mithri 5 Pharsam 6 Pharu 7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Va 17 Zata 18 Arth atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku vel Kau 25 Ros vel rus 26 Kana  Exempla  Mithri-dates ex 4. 9.  Achos-va-rosh ex 19. 16. 25. How shall we discerne in what language a booke was Quest written There be two speciall notes whereby wee may discerne Answ this the first is Interpration and the second is Allusion First is Interpretation when the Spirit of God interpreteth a strange word into another tongue then the To know in what language a booke was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 booke was written in that language in which the word is interpreted Example Esth 9. Pur this persicke word is interpreted by the Hebrew goral therefore the booke was written in the Hebrew and not in the Persicke tongue by Mordecai or by him who else wrote the booke Example 2. Abba Pater Rom. 8. 15. Abba is the Syriack word and Pater the Greeke word because Abba is interpreted by Pater therefore the Apostle hath written this Epistle in Greeke and not in Syriack And so Thomas is called Didymus Ioh. 11. 16. therefore the Gospel of Iohn was written originally in Greeke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contracte not in Hebrew So Heb. 7. 2. Melchisedeck the King of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemiâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem first by interpretation King of righteousnesse and after that King of peace The word Melchesedeck which is one word for the understanding of the Graecising Iewes he divideth it in two and showeth in Greeke that Act. 13. 8. Elimas by interpretation Magus this word Magus is degenerate in a Greeke word therefore this booke was written in Greeke Salem signifieth peace and Zedek Iustitia righteousnesse as if yee would say frugifer qui fert fructum cornifer qui fert cornua here because the interpretation is in Greeke we may know that this Epistle hath beene written originally in Greeke The second note to know in what language bookes have beene written is by the Allusion of words in the Scriptures for there are many allusions in the Hebrew and in the Chaldee tongue when they are translated in the Greeke or any other language they loose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans Paranomasia apud Thâ—rgâ—mistoâ— inter Cabhal Cebhel that grace as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cebhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cobal apud Tergumistos est caligare but Ioh. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shined in darkenesse and the darkenesse comprehended it not Here the sweet allusion which is in the Chaldee perisheth in the Greeke So Ioh. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriacke expresseth it by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet allusion Min tirghna letira which is not in the Greeke where the words fall alike which will not fall Elegans paranomasia apua Syros inter tirghna tua out in other languages There was a question betwixt Origen and Africanus whether the history of Susanna was written in Hebrew or in Greeke Africanus denyed that it was written in Hebrew but in Greeke and he proved it thus When Daniel examined the Witnesses who testified against Susanna he tooke the witnesses a part and enquired at one of them under what tree hee saw her commit that villanie he said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lentish tree then Daniel alluding to this sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of God hath received sentence of God to cut thee in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divido seco findo peeces So he inquired at the other under what tree he saw her he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder a Prime tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serra divido seco Then Daniel sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Lord waited with the sword to cut thee in two Africanus by this allusion of words gathered that this history was not originally written in Hebrew but in Greeke The Conclusion of this is the Old Testament was first written in Hebrew This was the first language Conclusion by which the Lord spake to the Patriarches and in which the Angels spake to men and it was the language which all the world spake before the confusion of Babylon and it is the mother tongue from whence many other tongues are derived and it is holden by some to be that tongue in which we shall speake one to another in the life to come Therefore we should
joyned in one booke The Conclusion of this is First the Lord hath summed Conclusion up all that he requireth of us in one word Love Rom. 13 10. Love is the fulfilling of the Law Then hee hath enlarged this word in two Mat. 22. 37. Thou shalt love the Lord thy God with all thine heart and thou shalt love thy Neighbour as thy selfe Thirdly hee hath enlarged these two into ten words Deut. 10. 4. And hee wrote on the Tables the ten words Fourthly hee hath enlarged them into Moses and the Prophets Mat. 22. 40. On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent even as wee hang a thing upon a Naile Esay 22. 23. So the Law and the Prophets hang upon these two EXERCITAT XVII Of the Division of the Psalmes Act. 13. 33. As it is also written in the second Psalme Thou art my Sonne this day have I begotten thee THe Psalmes are divided in five bookes as the five Bookes of Moses and the five Bookes joyned together called Quinque volumina as Canticles Ruth Lamentations Ecclesiastes and Esther The first booke of the Psalmes endeth with the 41. Psalme The second endeth with the 72 Psalme The third with the 89. The fourth with the 106. The fift with the 150. Psalme and these bookes end with the same words Baruch Iehova Elohe Iisrael mehagnolam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vegnad hagnolam Amen veamen Blessed bee the Lord God of Israel from Everlasting to Everlasting Amen Amen Psal 41. 13. so the rest of the bookes for the most part end thus And hence wee may gather that this verse was added by him who set the Psalmes in order and not by those who wrote the rest of the Psalmes This may appeare by the conclusion of Davids Psalme of thankesgiving 1 Chro. 16. 36. That they have borrowed their conclusion at the end of every booke from the conclusion of this Psalme The first two bookes were written by David and they David wrote the first two bookes of the Psalmes and set them in order end thus So end the Prayers of David the Sonne of lesse Psal 27. 30. That is here end the Psalmes which were both written and set in order by David The other three bookes were written by diverse Authors as by David Asaph the sonnes of Korah Ieduthun Moses Heman the Ezrite and when the writer of the Psalme is not set downe the Iewes hold that hee who wrote the former wrote that Psalme also Asaph wrote thirteene Psalmes Leasaph Lamed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes a note of the genitive case and sometimes of the Dative case and therefore some have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquando est nota Genâ—tâ—vâ— aliquando Dativi the word Mizmor leasaph a Psalme dedicat to Asaph to be sung be him but it should be Translated a Psalme of Asaph for Asaph was a Prophet 2 Chron. 29. 30. Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord with the words of David and Asaph the Seer And the style of Asaph is harder then the Style of David The second who wrote these Psalmes were the Sonnes of Korah and they wrote ten in number the The sonne of Korah wrote some of the Psalmes posteritie of Korah died not in the rebellion with their Father Num. 26. 11. Some of his posteritie wrote before the captivitie and foretold of the captivitie as the Psal 73. 74. And some of them when they were in the captivitie So some when they were returning from the captivitie as 66. Some after they were returned as 85. and 147. So Moses wrote a Psalme of the shortnesse of the life of man this Psalme was written when they were Moyses wrote a Psalme in the Wildernesse and yet it was not registred in the Canon till after the captivitie Thus we see the watchfull eye of God that had a care to preserve these bookes which were to bee insert in the Canon that none of them should perish So these Psalmes which were written by Ieduthun Ieduthun and Ethan wrote some of the Psalmes and by Ethan the Ezrite who were of the posterity of the Levites The Levites dutie was to teach the People and so the Lord made those Levites teachers of the people by their songs Of the inscriptions of the Psalmes THe Psalmes generally are intituled Tebilim praises because the most of them are songes of prayse therefore the whole are so called The generall inscription of the Psalmes is Tehilim The particular Inscriptions of them are eyther easily understood or hardly to be understood at all The inscriptions easie to bee understood are these First Lamnatzeahh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chiefe Musitian The singers were divided into so many orders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one sang according to their courses and when it befell the chiefe Musitian to sing then he caused to sing this Psalme committed to him The next title is Maschil a Psalme for instruction These were Psalmes which David made out of his owne experience Peter when thou art converted strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy brethren these were called Psalmi didascalici The third was Michtam Aurei Psalmi golden Luk. 22. 32 Psalmes all the Word of God is like fine gold Psal 119. And yet these Psalmes are called Golden Psalmes because there is some speciall and choyse matter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them so all the word of God is faithfull all to bee trusted yet Paul saith Fidus est hic sermo This is a faithfull saying 2 Tim. 1. 15. Having some notable things in it and as all the Ring is Gold yet the Diamond is the most excellent So although all the Word of God be excellent yet these are most excellent So some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intituled lehazcir Ad recordanduÌ„ to bring to remembrance as 38. 70. because they were made in remeÌ„brance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some notable deliverance or of some great benefit Fourthly some are called Psalmes of degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they brought the Arke from Davids house Psalmes which they sang when they carried the Arke out of the house of David to the Temple into the Temple they sang Psal 119. by the way it beginneth with these words Beaâ—i immaculati in via and intreateth especially of the Law of the Lord and there is not a verse in it except onely the 122. verse In omnibus versibus Psalmi 119. dempto versâ—â— 122. vna harum vndecem vocum invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath not some epithet of the Law of God in it as his Iudgements his Word his Statutes his Lawes his Testimonies his Commandements his Precepts his Covenant c And when they entred into the Court of the Gentiles with the Arke they sang the last part of this Psal 119. When they went further to the Court of the
excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not found now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55. bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121. Samaritan edition not the originall 112. it differeth as much from the originall as the Seventy ibid. it addeth and diminisheth from the originall Text 113. the writing of it in many parts Kabbalisticall 114. 115. 116. Sciences the birth of reason 3. Sciences fourefold ibid. Scriptures approved by Gods outward and inward testimony 76. reasons proving them to be divine 87. they are clearely set downe 80. they cohere well 104. the agreement of them 81. not written to satisfie mens curiositie 87 somethings in them bōrrowed from the heathen history 96. some things from the Iewish history ibid. Scriptures to be interpreted 162. their division 64. they were not divided in Chapters at the first 175. divided in Haphtaroth and parashoth by the Iewes ibid. of their sense 177. but one literall sense 178. how to finde out the literall sense 179. Seventy who and why so called 143. T Text the meaning of it knowne by the antecedent and consequent 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe 132. 133. 134. vulgar Latine translation 153. by whom finished ibid. V Verity threefold 16. Vision twofold 45. fourefold 57. Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them 53. they asked counsell by them in weightie matters 55. they were not in the second Temple 59. W Word why God would have it written 6◠the certainety of it ibid. considered two wayes 61. World compared to Egypt Y Yere twofold 175. the Law read once in the yeare ibid. EXERCITATIONS DIVINE The first Booke containing diverse Questions for the understanding of the Scriptures in generall Exercitat Divine 1. Of the excellency of DIVINITIE above all other Sciences 2 TIMOT 3. 16. All Scripture is given by inspiration of God c. HVmane Sciences and Arts have Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna beene fitly compared to the dough which the Israelites brought out of Egypt Exod. 12. 34. which they fed upon untill they got Manna This dough was prepared by much labour by plowing by sowing by reaping by grinding kneading and baking So humane Sciences which are the birth of reason are bred below here but Divinitie is like unto Manna which was prepared or ready to their hand they neither plowed for it neither did sow it nor reaped it So Divinity is prepared in heaven and sent downe to teach the Church here below The dough which they brought out of Egypt Deut. 16. 3. is called panis pauperum the poores The dough the bread of the poore bread it is called the poores bread because the poore in their necessity could not bee at leasure to ferment it and it had not so pleasant a relish therefore it is called the poores bread but Manna is called the bread of Manna the bread of Angels Angels Psal 78. 25. It is called the bread of Angels because it was brought downe by their ministerie and it was so pleasant in taste that if the Angels had eaten bread it might have served them So 1 Cor. 13. 1. If I speake with the tongue of Angels that is if the Angels had tongues to speake with And as farre as Manna surpassed the poores bread as farre and farther doth Divinity surpasse humane Sciences and Arts. Againe the world hath beene well compared to Egypt The world compared to Egypt and
masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere distinguish them still froÌ„ the Apocryphall Bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from Reason 1 the antiquity of the Scriptures all this time was tempus Scriptura contestatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1. 70. as he spake by the mouth of his holy Prophets which have beene since the world began Secondly the matter contained in the Scriptures sheweth Reason 2 them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Thirdly the Scripture setteth downe things necessary Reason 3 onely for our salvation and nothing for our curiosity The Scriptures not written to satisfie mens curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10. 2. The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Fourthly the prophesies set downe in the holy Reason 4 Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41. 22. Let them shew the former things what they be that we may consider them and set our hearts upon them and shew us the things that are to Renunciare proetâ—rita anunei are presentia pâ—enunciare futura come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139. 16. In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis The Angels know exordium Exordium temporis rei temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1. 4. He who knoweth certainely the beginning of things can onely certainely fortell the event of things as though they were present Hos 12. 4. hee wept and made supplication to him he found him in Bethel and there he spake with us Here the thing past he applyeth to the generation which was present because hee knew exordium rei The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8. 1. Take Reason 5 a great roule and write in it with a mans pen Behheret enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is cleerely that the simplest amongst the children of men may understand it Deut. 30. 11. This commandement which I command thee this day is not hidden from thee neyther is it farre off In the Hebrew it is Lo niphleeth non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separatum a te that is it is not separated from thy knowledge that thou cannot understand it and it is not farre from thee for these things which are obscure and doubtfull which we cannot take up are sayd to be farre from us these things which wee understand againe are sayd to be neare us Rom. 10. 8. But it may be sayd that there are many things hard in Ob. the Scriptures and cannot well be taken up We must distinguish these three the obscurity in the Ans things themselves the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our Obscuritaâ— est velâ—n rebus ipsis modo tradendi conceptione conception to take them up There are many matters handled in the Scripture which are hard to be understood and we are dull in conception to take up these things yet they are clearely and plainely set downe in the word Christ sheweth all these three Ioh. 3. 12. If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things If I have told you earthly things that is illustrated heavenly things to you by earthly comparisons here is Christs plaine manner in setting downe his word And yee beleeve not here is our dulnesse in taking up these things which are plainely set downe How shall yee beleeve if I shall tell you of heavenly things here is the obscurity of the heavenly matters contained in the Scriptures The Church of Rome confoundeth still these three Obscuritas rei nostri conceptus cum perspicuo modo tradendi the obscurity in the matter the dulnesse of our conception with the cleare manner of manifestation of these things in the Scriptures The Heavenly consent and agreement amongst the Reason 6 writers of the holy Scriptures sheweth them to be Divine There were
in the Church Patriarches Prophets The agreement of the writers of the holy Scriptures and Apostles Amongst the Patriarches Abraham was the cheefe therefore the revelations made to the rest of the Patriarches as to Isaack and to Iacob had alwayes relation to the promises made to Abraham Amongst the Prophets Moyses was the cheefe and therefore all the Prophets grounded themselves upon Moyses And upon the revelations made to the Apostles the faith of the Church is grounded under the New Testament and yee shall never finde any contradictions amongst these holy writers there may seeme some contradiction amongst them but indeed there is none Epiphanius useth a good comparison to this purpose when a man saith he is drawing water out Simile of a deepe Well with two Vessels of a different metall the water at the first seemeth to be of a different colour but when he draweth up the Vessels nearer to him this Although there seeme some contradiction in the Scriptures we should labour to reconcile them diversity of colours vanisheth and the waters appeare both of one colour and when we taste them they have but one relish So saith he although at the first there seeme some contradiction in the holy Scriptures yet when we looke nearer and nearer unto them wee shall finde no contrarietie in them but a perfect harmonie When we see the Heathen history or Apocryphall Bookes contradicting the holy History wee should stand for the holy Scriptures against them but when wee see any appearance of contradiction in the Scriptures we should labour to reconcile them when Moyses saw an Aegyptian and an Israelite striving together he killed the Aegyptian and saved the Israelite Exod. 2. 12. But when be saw two Israelits striving together he laboured to reconcile them saying yee are brethren why doe yee strive So when we see the Apocryphall Bookes or heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite Example Iacob cursed Simeon and Levi for murthering of the Sichemites Gen. 49. 7. but Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith they shall returne in the third generation Ier. 27. 7. but Baruch saith they shall returne in the seventh generation Baruch 6. here let us kill the Aegyptian but save the Israelite but when wee see any appearance of contradiction in the holy Scriptures wee should labour to reconcile them because they are brethren The heavenly order set downe in the Scriptures Reason 7 showeth them to be divine there is in the Scriptures Ordo naturae Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry Ordo natura conjugalis thori historiae dignitatis reasons setteth one before another and although there be not prius posterius in Scriptura as the Iewes say in respect of the particular occasions yet there is still prius posterius in respect of the generall end of the history First in setting downe the Patriarches it observeth ordinem naturae as they were borne as Ruben in the first place because he was the first borne and then Simeon thirdly Levi and fourthly Iudah c. Secondly The Tribes are set downe sometimes according to their nativity and sometimes as they were borne of free women there is Ordo conjugalis thori according to their birthes and so the free womens sonnes are set first in the Brestplate of Aaron Exod. 28. Thirdly there is Ordo dignitatis as Sem is placed before Iaphet for dignitie although he was younger So the Scripture else where observeth this order Matth. 13. He bringeth fourth new and old Ephe. 2. Apostles and Prophets So the Scripture observeth the order of history Matth. 1. 1. The Booke of the generation of Iesus Christ the Sonne of David the Sonne of Abraham why is Abraham put last after David because the history is to begin at him So 1 Chro. 3. 5. Salomon is placed last amongst his brethren because the history was to begin at him and if we shall marke the heavenly order that is amongst the Evangelists they The heavenly order amongst the Evangelists shew the Scriptures to be Divine will show us that the Scriptures are divine Marke beginneth at the workes of Christ Matthew ascendeth higher to the birth of Christ Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the divinity of Christ and his eternall generation Who would not admire here the steps of Iacobs heavenly ladder ascended from Ioseph to Adam and from Adam to God The matter contained in the Scriptures shewes them Reason 8 to be divine and to make a wonderfull change in man which no other booke can doe Iam. 4. 6. The spirit in us lusteth after envie yet the Scriptures offer more grace The Scriptures offer grace to resist sinne that is the Scriptures offer grace and ability to doe more then nature can doe Nature cannot heale a Spirit that lusteth after envie or after money or after uncleanesse but the Scriptures offer more grace to overcome any of these sinnes be they never so strong The Law of the Lord is perfect converting the soule Psal 19. 17. when it is dead in sinne it quickneth and reviveth it againe and when it is decayed in grace it The Word of God is a restorer of the spirituall life restoreth it againe even as Boaz is sayd to be a restorer of the life of Naomi and a nurisher of her old age Ruth 4. 15. The rubukes and threatnings of the holy Ghost in Reason 9 the Scriptures fall never to the ground in vaine but take alwayes effect when people stand out against them And as Ionathans bow did never turne backe and the Sword of Saul never returned empty 2 Sam. 1. 22. So the Arrowes of the King are sharpe to pierce his enemies Psal 45. 5. Ioh. 10. 35. The Scriptures cannot be broken the arguments Reason 10 set downe in the Scripture are so strong that all the heretickes in the world could never breake them and they stand like a brasen wall against all oppositions therefore the Lord challengeth men to bring forth their strongest reasons Esa 41. 21. produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob The Church is the Pillar of Truth shee holdeth out Ecclesia subtestatur the Truth to be seene shee expoundeth and interpreteth the Scriptures yet her testimony in but an inducing testimony and not a perswading testimony shee can teach the Truth but shee cannot seale up the truth in our hearts and make us to beleeve the Truth of the Scripture Her testimony is but in actu exercito but non Actus exercitus signatus signato Her testimony is informativum sen directivum it informeth and directeth us sed non certificativum terminativum fidei that is shee cannot perswade us of the Truth by her Testimony Testimonies of these also who are without
signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme as the Cabbalists doe by their Gematrija notaricon and temura that is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of but the Hebrew as we may see by the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrae the Letters in the margent here hence we may gather that this Samaritan letter was abolished in Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is If the light that is in the Conclusion body be darkenesse how great is that darkenesse Matth. 6. 23. The Scriptures are the light of the Church and if the originall Text were corrupted how great were the darkenesse of the body God hath Conjuncta instrumenta Instrumenta gratiae conjuncta remota remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5. 18. Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect And thirdly when it wanteth accidentall ornaments When Defectus partis essentialis partis integratis ornamenti accidentalis the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments There is no booke in the Scripture that wanteth any No booke in the Scripture wanteth any essentiall part essentiall part for the Law and the Gospel which are essentiall parts are found in every booke Secondly the Scripture wanteth no integrall part Vide Iunium in Iudam and Perkins reformed Catholike since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Great was the care which the Lord had to preserve Gods care in preserving the Scriptures the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31. 26. Secondly the Lord commanded the King when he should sit upon the Throne of his kingdome to write a Copie of this Law Deut. 17. 18. and the Iewes adde further that he was bound to write out two copies one which he should keepe in his treasurie and another which he should carry about with him and they say moreover if Printing had beene found out then yet hee was bound to write them out with his owne hand Thirdly the Lord commanded the Prophets to write their visions upon Tables and to make them plaine Habak 2. 2. Esay 8. 1. and the Seventy read it to be graven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci upon the bush tree which is a sort of wood that corrupteth not and it will preserve that which is written upon it and it were to the worlds end Fourthly when any booke which was necessary for Bookes necessary for the Church albeit lost yet they were found againe the use of the Church was lost the Lord had a care that that booke should be found againe as the booke of the law found by Hilkiah 2 King 22. 8. Or the Lord endited it a new againe when it was lost as when Iehojakim cut the roule of the lamentations of Ieremie yet the Lord inspired him a new againe to indite this booke to his Scribe Baruch Iere. 36. 32. because he thought it necessary still for the Church therefore he would not have it to perish Fiftly in that generall destruction which the Babylonians made at Ierusalem burning their houses and robbing them of their goods yet as Hierome and Basil observe well it was a speciall providence of God that The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God they should leave to those captives their instruments of Musicke wherewith they used to serve God in the Temple that they might preserve some memorie of their former worship they brought these instruments to Babel with them Psal 137. 2. we hung our harpes on willowes If the Lord had such a care of these instruments to have them preserved for his praise much more care had he to have the Scriptures preserved which taught them to worship and he who had a particular care of the parts of the Scripture before it was compleate and numbreth the haires of our heads Matth. 10. 30. and the starres of the heavens Psal 147. 4. will he not have a speciall care that
to the maine scope for then we may gather that the wicked in Hell have tongues now and the glorified have bodies now in the Heavens A third example Mark 14. 3. She brought a boxe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of liquid nard it should be translated Of upright and perfect nard for according to the phrase of the Seventy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which excelleth in the owne kind of it and so they call the Temple of Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An excellent Temple The Syriack hath it Pis from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth thing that is to be considered here are they who translated the Scriptures Iunius saith that Lib. 1. contro vers cap. 5. contra Bellar. there are twelve translations of the Bible into the Greeke the first translation of the Ptolemies was Lagiana which Ptolemaeus Lagi caused to be translated The There were twelve translations of the Bible into Geeeke next translation was the translation of the Seventy which was translated in the dayes of Ptolomeus Philadelpus the third was Herodiana in the time of Ptolomie the last the fourth that of Aquila the fifth of Symmachus the sixt of Theodosion the seventh Hierichuntina found in Iericho the eight Nicapolitana found at Nicapolis the ninth Origenaria translated by Origen the tenth Luciana translated by the martyr Lucian the eleventh Hesychiana translated by Hesychius the twelfth Exhieromineana translated out of Ieromes translation into Greeke There is such a profunditie in the Scriptures that it is unpossible for any Interpreter to sownd the depth of them but as it fareth with the oyle of the widow 2 King 4. So long as the children brought vessels so long there was oyle to fill them So there is such plenty in the Scriptures when they have filled the wits and understanding of the best yet there is sufficient for these who goe about to translate anew againe to bee drawne out of them And it is no marvell why they differ so in their translations for one roote hath so many significations The cause of the difference in translations sometimes that all the Translators cannot agree in one Let us take but this one example Iob. 4. 18. Pagninus translateth it In angelis suis ponit lumen 2. In angelis suis indidit vesaniam Tigurin 3. In Angelis suis ponit lucem exactissimam vatablus 4. In angelis suis posuit gloriationem Regia 5. In angelis suis reperit vanitatem Symmachus 6. Adversus angelos suos pravum quid advertit Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudare gloriari fulgere splendere insanire c. The diversity of these translations ariseth from the word Halal which signifieth Laudare gloriari fulgere splendere insanire The first translation which was in any account was Translations which were in estimation that which was in in the dayes of Ptolomeus Philadelpus The second that of Aquila who translated the Old Testament into Greeke an hundred and twenty yeares after Christ The third was that of Symmachus who lived in the time of the Emperor Severus fifty and sixe yeares after the translation of Aquila The fourth translation was that of Theodosion who lived under the Emperor Commodus as Symmachus lived under Severus and hee and Symmachus lived at one time These foure were joyned together by Origen and he called them Tetrapla And then he added the Hebrew Text and his How Origen made up his Tetrapla Hexapla Octupla owne translation and then he called them Hexapla And lastly he added that translation which was found in Iericho and at Nicapolis and then he called them Octupla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because every Page contained eight Columnes as may be seene in this Table following Col. 1. Col. 2. Col. 3. Col. 4. Col. 5. Col. 6. Col. 7. Col. 8. heb heb lit heb grae lit Septua Aquila TheodosioÌ„ Symma Hieric Nicapol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderat desiderat This was Origens last Edition but as he set them downe first he set his Tetrapla in the first place and next his Hexapla and last his Octupla as Scaliger hath set them downe Pag. 1. Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 2. Symmachus Pag. 3. LXX Seniores Pag. 4. Theodosion Pag. 5. Editio Hierichuntis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 6. Editio Nicap Pag. 7. Textus hebrae Hebrae lit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 8. Textus hebrae Graec. lit Marke Origens farther diligence in this his worke The diligence of Origen in his edition for by sundry markes and notes he distinguished that which was extant in the Hebrew from that which was added by the Translators These things which were found in the translations and not in the Hebrew Text hee markes them Obelo thus ⸓ ὀβελίσκος These things againe which were in the Hebrew Text and not found in the translations hee marked them Asterisco with a starre this wayes Ü á¼€ÏƒÏ„ÎµÏίσκος Thirdly the divers readings confirmed by sundry Copies he marked them lemnisco this wayes ÷ λημνίσκος And lastly these things which were found but in few copies he marked them Hypolemnisco this wayes Ü‹ ὑπολημνίσκος This Edition of Origen was so generally followed afterwards that Augustine complained that in all the Libraries they could scarcely finde one Copie of the Seventy wanting these markes of Origen and The edition of Origen corrected by Lucian when sundry faults had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr tooke all these Editions and conferred them together and hee set out a more axact and correct Edition then Origens was Of the Translation of the Seventy IT is commonly holden that Ptolomaeus Philadelpbus Ptolomaeus Philadelphus procured not this translation as some hold the sonne of Ptolomeus Lagi King of Egypt gathered a Library two hundred sixty and seven yeares before the birth of Christ in the City of Alexandria in Egypt and having gathered together divers Greeke writers he gathered also Hebrew Persian Syriack and Romane writers and caused to translate them into Greeke and put them in his Library and when he understood of Demetrius Phalaraus who had the charge of his Library that there were bookes in Ierusalem written by the Prophets amongst the Iewes which intreated of God and of the creation of the world and much hid wisedome was contained in them King Ptolomie wrote unto Ierusalem that they might send these bookes unto him and when they had read his Letters they sent these bookes written in Golden letters which Hebrew bookes when they were delivered unto the King he understood them not therefore he wrote to Eleazar the Highpriest the second time that he would send men unto him who would translate these Hebrew bookes into Greeke And Eleazar sent Seventy two sixe
error of this Syrack and Arabiack postscript Arabick say that this Gospel was written in Hebrew first whereas it was written originally in Greeke Secondly that the Arabick calleth Matthew an Apostle whereas he was an Evangelist The Postscript of the Evangelist Marke in the Syriack The postscript of Marke in the Syriack and Arabiack Translationes is this Absolutum est Evangelium Sancti Marci qui loquutus est Evangelizavit Romae That is here endeth the Gospel of S. Marke which he spake and preached at Rome The Arabick hath it thus Finitum est exemplar Marci quod scripsit in ditione romana occidentali in vrbe Romana anno duodecimo postquaÌ„ dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris That is here endeth the exemplar of Marke which hee wrote in the province of westerne Rome in the City of Rome it selfe twelve yeares after our Lord Iesus Christ ascended into heaven in the flesh in the fourth yeere of Claudius Caesar But this Postscript is not probable for Marke lived The errour of these two postscripts in the Church of Alexandria in Egypt therefore it is more probable that he wrote his Gospel there than at Rome The Postscript of Luke in the Syriack is this Scriptum The postscript of Luke In the Arabiack and Syriack Translation est Alexandriae magnae quindecem annis a Christi ascensione It was written in the great City of Alexandria fifty yeares after Christs ascention The Arabick is Scriptum est graece in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum vigesimo quarto anno Claudij Caesaris This Gospell was written in Greeke in the City of Macedonia twenty two yeares after the Lords ascension into the heavens the twenty fourth yeare of Claudius Caesar Here we may see the difference betwixt these two The error of these two postscripts Postscripts the Syriack saith it was written in Alexandria in Egypt and the Arabick saith it was written in Macedonia in Greece what credite then should wee give to these Postscripts The Postscript of Iohn the Syriack is Iohannes Evangelista hoc Evangelium edidit Graece Ephesi That is the The postscript of Iohn in the Arabiack and Syriak Translation Evangelist set forth this Gospel in Greeke at Ephesus the Arabick is Iohannes filius Zebedaei vnus ex duodecem Apostolis scripsit idgraece Incolis Ephesi anno post ascensionem domini in Caelos tricesimo imperante Nero. Iohn the son of Zebedaeus one of the twelve Apostles wrote this in Greeke to the inhabitants of Ephesus thirty yeares after Christs ascension in the reigne of Nero. The Syriack translation is read in Syria Mesopotamea Chaldea and Egypt and it was sent first in to Europe by Ignatius Patriarch of Antioche These who translated the Bible in latter times were The latter Translaters of the Bible Popish or Orthodoxe eyther Popish or Orthodoxe Popish the Latine translation established by the councill of Trent Vatablus Arias Montanus Pagninus and Isiodorus Clarius By the reformed as by Munster Ecolampadius by Leo Iuda who dying before the worke was finished Bibliander and Conradus Pellicanus finished it and then they are called Biblia Tigurina And lastly by Iunius and Tremellius Of the Vulgar Latine translation VVHen light arose to them who sate in darkenesse and in the shadow of death to the Protestants who lived before in Popery they began to search the originall Text and to looke into the fountaines the Hebrew and Greeke and they charged the adversaries to bring their proofes out of the originall Text in their disputations with them The Church of Rome to obviat this made a decree The Church of Rome decreed that the Vulgar Latin translation should be the originall in the Councill of Trent Anno. 1546. that the Vulgar Latine should be holden for the originall which was as base a change as when Rehoboam changed the golden Sheilds in the Temple into Sheilds of brasse 1 King 14. 27. So have they changed the originall into the Vulgar Latine translation and made it authenticke which in many places is corrupted After that they had inacted that the Vulgar Latine should be onely the touchstone to try all controversies and that they should use it in their readings and disputations then Sixtus Quintus the Pope tooke great paines about the correcting of this Vulgar Latine Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation but it was Sixtus Quintus that finished it Anno 1590. So Forty foure yeeres betwixt the act of the Councill and the finishing of the Latin translation that there were forty foure yeares betwixt the Act made in the Councill and the finishing of the translation Bishop Morton saith that the Canon Law forbiddeth that a child shall be baptized before it bee borne yet they will make this Vulgar translation to be originall and authenticke before it be finished and perfected by the Popes And what will they say here wanted the Church an authenticke translation all this while untill it was concluded in the Councill of Trent When Sixtus Quintus had taken all this paines in correcting the vulgar Latine and had proclamed it as authenticke by his Bull and cursed them who held otherwise yet Clemens the eight came afterwards and Clemens the eight corrected the vulgar translation corrected many things which were left uncorrected by Sixtus Quintus and he set out a more perfect Edition than that of Sixtus Quintus and there was great difference betwixt these two Editions as Docter Iames the Overseer of the Library of Oxford hath marked in his booke which is intituled De Bâ—llo antipapali These were not errors in the Print as some would salve up the matter but they are materiall differences as may bee seene in that booke by conferring their translations We may demand of the Catholickes whether did the Councill make this translation Authenticke which was not Authenticke before or did they onely declare it to be Authenticke Some of them say that the Councill Diverse â—udgements of the Catholicks concerning the vulgar Latin translation promulgated it to be Authenticke and that the Lord so directed the hand of the first Translator that he erred not in these things that the Councill was to approve afterwards But Bannes the Iesuite saith that it is of Pag. 537. greater authority that is approved by the Church than that which was immediatly written by these who were infallibly directed by the Spirit but can there be any greater authority than to be infallibly directed by the In â—oâ—is theologicis lib. 2. cap. 14. Spirit Canus holdeth that they were immediatly and infallibly directed by the Spirit who translated the Scripture first into the vulgar Latine And Gretserus goeth further and sticketh not to say that Theodosion who translated the Bible into Greeke erred not in his Defensionâ— Bellarm. contra
fifty two weeks then they read one Parashah for every Sabbath and in the last Sabbath of the yeare which was the twentie third of Tishri they read that Parashah called Latitia legis which beginneth Ioshu 1. And the next Sabbath they began beresith againe at the first of Genesis These Parashoth were subdivided into so many parts and there were sundrie who read these parts upon the Sabbath hee that read the first was called Cohen the Preist hee repeated the first part of the Section and then rose up Caizan or Cantor who did sing the same part which the Priests had read then there rose up in the third place a Levite and he read his part Fourthly there rose up an Israelite and hee read his part and at last it came to Maphtir and hee read the last part of the Haphtorah he was called Maphtir because when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare in hiphil dimittere that part was read the people were dismissed and so the Latine Church said Ite missa est In the weeke dayes they read upon the second and the fift day of the weeke some part of those Parashoth but not the whole and the Pharisee meant of these two dayes when he said I fast twise in the weeke Luk. 18. 12. The Greeke and Latine Fathers never cite Chapters as we doe now Augustine in his booke of retractations Cap. 24. saith not I have written to Genesis 3. but this wayes I have written to the casting out of our parents out of paradise And Gregorie in his Prologue upon the first of the Kings saith I have expounded to you from the beginning of the booke unto the victory of David Who divided the Scriptures first into Chapters it is not certaine they were divided of old two manner of wayes first they divided them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titles for so they called the greater parts and then into Chapters as into lesser parts others againe divided them into Chapters as into greater parts It is holden that Musaeus presbiter Ecclesiae Massiliensis divided them first into titles Genebrard Chronologia and subdivided them into Chapters According to this first division Matthew had sixty three titles and three hundreth and fifty five Chapters So Luke according to the ancient division had forty eight titles and three hundreth and forty eight chapters He who began this latter division into Chapters is holden to be Hugo Cardinalis according to this division Matthew hath twenty and eight Chapters and Luke twenty and foure c. Lastly it was divided into verses this division into Pesuchim or verses the Masoreth found out first amongst the Iewes The Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger calleth them Commata and Robertus Stephanus calleth them Sectiunculas and some hold that it was hee that found them out first amongst us EXERCITAT XIX Of the sense of the Scriptures THere is but one literall sense in the Scriptures which is profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. To make divers senses in the Scripture is to make it like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Anaxagoras dreamed of making Quidlibet ex quolibet Augustine writing to Vincentius justly derideth the Donatists who constructing August Epist 48. these words Cant. 1. 7. Tell me o thou whom my soule loveth where thou feedest where thou makest thy flocks to rest at noone They gathered out of them that the Church of Christ was onely in Africa by their allegoricall application Origen was too much given to these allegories and therefore he missed often the true sense of the Scriptures These who gathered divers senses out of the Scripture doe little better with them than Esope did with an inscription written in a pillar of Marble in which were written these seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esope first read them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est abscedens gradus quatuor fodiens invenies thesaurum auri But Xanthus his master finding as he had spoken a great treasure of Gold and giving nothing to Esope for his conjecture kept all to himselfe therefore Esope read them another way thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est qui tollitis dum ahitis dividite quem invenistis thesaurum auri But when Esope got nothing in a rage he read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est redde Regi Dionysio quem invenisti thesaurum auri The Iewes hold that there is a literall sense in every Scripture and a mysticall sense the literall sense they call Dabhar katon rem parvam and the mysticall sense they call it Dabhar gadol rem magnam the literall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense they call it peshath sensum nudum and the mysticall sense they call it darash and most of the Schoolemen hold that there is a double sense in the Scriptures Latomus the Papist saith Theologiam crassam versari circa literalem sensum theologiam subtiliorem versari circa mysticum allegoricum sensum and they call the literall sense panperem grammaticum and the allegoricall Divitem theologicum the rich and theologicall sense But we must strive to finde out the literall sense of the Scriptures or else we shall never come by the true meaning The literall sense is that which the words beare eyther properly or figuratively therefore he sayd well who sayd bonus grammaticus bonus theologus for we can never come to the true meaning and sense unlesse the words be unfolded A figurative literall sense is eyther in verbis vel in rebus eyther in the words or in the matter In verbis in the words as Luk. 13. 32. Herod is a Foxe Psal 22. 12. The princes of Israel are Buls of Basan in these words there is but one sense So Let the dead bury the dead Luk. 9. 50. Dead in soule bury the dead in body here is but one sense but where the words in one sentence have diverse significations then they make up divers senses as judge not that yee be not judged Mat. 7. 1. the first is judicium libertatis the second is judicium Iudicium libertatis potestatis potestatis When we search to finde out the literall sense of the Scripture that cannot be the literall sense of it which is contrary to the analogie of faith which is eyther in credendis or in faciendis If it be contrary to the articles of our faith or any of the commandements then that cannot be the literall sense as Rom. 12. 20. If thine enemy be hungry give him meate if he thirst give him drinke for in so doing thou shalt heape coales of fire upon his head Here to feede the enemy and to give him drinke are to be taken literally because they are commanded in the sixt Commandement but to heape coales of fire upon his head must be taken figuratively because according to the letter it is contrary to the sixt
heele against me This place was spoken first by David of Achitophel Psal 41. 10. But it was fulfilled literally in Iudas who betrayed Christ Example 2. Ioh. 17. 12. Those that thou gavest mee I have kept and none of them is lost but the sonne of Perdition that the Scripture might be fulfilled This place was first spoken of Doeg Psal 109. 7. and this Scripture is fulfilled in Iudas therefore this is the literall sense of it the figure was in Doeg and the thing figured in Iudas Example 3. Ioh. 19. 24. Let us not rent it but cast lots whose it shall be that the Scriptures might bee fulfilled which said They parted my rayment amongst them and for my Vesture they did cast Lots Sauls Courtiers rent Davids dignities and honours amongst them but the Scripture was fulfilled literally here by the Souldiers Example 4. Ioh. 19. 36. For these things were done that the Scripture might be fulfilled a bone of him shall not be broken The type was observed in the Paschall Lambe but the Scripture is fulfilled here literally in Christ Object But it may be said 1 Cor. 10. 6. 11. All these things happened to them in figures then they signified some other thing to us than to them They were types to us that is examples they were Answ not types properly taken for that is properly called a type which the Spirit of God specially proposeth to signifie some future thing as a bone of the Paschall Lambe should not bee broken was instituted to signifie some future thing that a bone of Christ should not be broken here is properly a type but an example is not a representation of any thing to come but goodnesse or splendor in the men which maketh them to bee followed as the mildnesse of Moses the patience of Iob These were not types properly but examples So these things which befell the Iewes in the wildernesse for their murmuring and committing whoredome are set downe for examples to the Corinthians and posteritie to come they were ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they serve to admonish and instruct us that we fall not into the like sinnes 2 Tim. 3. 16. It may be alleaged that there are more literall senses in Object one Scripture then one Example Caiaphas prophesied that one should die for the people Ioh. 11. 49. In Christs meaning they had one sense and in Caiaphas meaning they had another sense This Prophesie must not be considered as one but as Ans two the Spirit of God had one meaning and Caiaphas had another but the Scriptures which were inspired by the holy Spirit had but one sense Where the holy Ghost maketh a mysticall application of the old Testament to the new that is Destinata applicatio And arguments taken from thence hold firmely Example Exod. 16. 18. He that gathered much had nothing over and he that gathered lesse had no lake the Apostle 2 Cor. 8. 15. applyeth this morally to all the faithfull and reduceth things to a certaine equalitie that those who are rich in temporarie things should bestow their almes upon the poorer sort the poore being richer in Spirituall things might communicat to the richer their prayers and Spirituall helpes When we apply the testimonies of the old Testament and borrow comparisons from them it is not destinata applicatio sed per accommodationem The conclusion of this is There is but one literall sense and meaning of every scripture So should men Conclusion have but one sense and meaning in their minds and not a dowble meaning as the equivocating Iesuites have Quisquis haec legit vbi pariter certus est pergat mecum August de trin lib. 1. cap. 3. vbi pariter haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me FINIS Additions Pag. 22. line 6. The Sciences which are speculative prepare a way to these which are practick although they be not directly deduced from them and therefore some have called them parents to them Pag. 28. l. 16. The attributes of God are called the wayes of God Pag. 41. Nascuini To eat blood while the life is in it is forbidden by a morall precept but to eate cold blood was that which was forbidden by the ceremoniall precept Pag. 46. l. 16. And he measured the wall thereof according to the measure of a man that is of an Angell Reuel 21. 17. Because he appeared in the likenesse of a man Pag. 48. 18. R. Dauid Kimchi in Psal 60. Pag. 58. 15. Although Esdras who wrote the booke of Nehemiah could not be living at that time when Iaddus met Alexander yet some of the masters of the great Synagogue have beene alive then who had the gift of prophesie and insert the Genealogie of the Priests here untill the Macedonian Empire Pag. 58. l. 18. It may seeme that the gift of Prophesie ceased long before the Macedonian Empire Psal 74. 9. We see not our Object signes there is no more any Prophet neither is there any amongst us that knoweth how long We must distinguish betwixt ceasing of Prophesie Ans and intermission of Prophesie Prophesie was intermitted in the time of the Captivitie which this Psalme speaketh of but it ceased not it was intermitted for a time as Amos threatned Amos 8. 11. pag. 60. 23. This was a great miracle the man being old and having the disease thirtie eight yeares The Angell came downe at certaine times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 27. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast the governour was wont to release to them a prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here distributivè they used to let a prisoner goe at their three great feasts so the Angell came downe here as it seemeth at the Pentecost and at their other great feasts when the people were gathered at Ierusalem conferre Ioh. 4. 36. with 5. 1. And marke here a great difference betwixt the comming downe of the Angell into the poole and the comming downe of the holy Ghost in tongues of fire at the Pentecost the Angell healed but one but then many were cured of all diseases pag. 81. l. 2. The agreement of the holy writers Moses Elias and Christ were together in the mount Mat. 17. 3. So Rev. 15. 3. They sing the song of Moses the servant of God and the song of the Lambe pag. 84. 23. 1 Macch. 3. 48. And laid open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images The heathen sought if they could get any warrant for their jmages out of the Scriptures to paint their Images by it pag. 110. l. 22. The place in the hebrew text which seemeth to bee corrupted is Psal 22. 18. When they read Caari for Caaru Caari sicut leo for Caaru foderunt but R. Iacob Ben Chaijm sheweth that this reading is but late for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum there was no such difference betwixt the orientall and occidentall Iewes in their reading neither was this place one of the places in which they differed pag. 137. 23. Words that are proper cannot bee translated as appellatives nor appellatives as proper Mat. 16. 18. Thou art Peter and upon this rocke c. It cannot bee translated thou art a rocke and upon this Peter c. pag. 119. l. 30. Esdras wrote none of the bookes over againe which were written before the captivitie but onely set them in order Errours escaped Pag. 6. line 17. for in visible read in invisible Pag. 23 line 9. for Zozomen r. Sozomen Pag. 24. l. 8. for Adynus r. Didymus P. 31. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. l. 8. and l. 10. put away lurking in the veines of it p. 61. 2. Essentially for the written word r. Essentially for the word p. 62. 7. for the certaintie of it to Moses r. the certaintie of Moses p. 66. l. 16. for Flavitius r. Flavitias p. 77. l. 33. for this time was r. this time before the flood was p. 83. l. 8. for Cylo-Lyria r. Coelo-Syria p. 88. l. 20. for willet r. villalpand p. 92. l. 19. put out Dialects