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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

which a diall must be made First upon the elevation of the Equinoctiall whose houres are alwayes equall Secondly verticall and it sheweth onely from sixe to sixe equinoctially Thirdly meridionall which sheweth the houres from the rising of the Sunne 〈◊〉 the mid-day upon the East side and from the mid-d●● till the Sunne set upon the West side Fourthly horizo●●all which hath no shadow under the Equinoctiall or neere the Equinoctiall And the last is the polar diall which followeth the Zodiacke and the houres are contracted upon the South side of the Equinoctiall in the Winter and enlarged upon the North side in the Summer Vpon what ground Ahaz Diall was made This Diall of Ahaz could not be made upon an equinoctial ground because the houres of the Equinoctiall diall are equal Secōdly it could not be made verticall because the verticall sheweth onely from sixe to sixe and not the rising and setting of the Sunne Thirdly it could not be made meridionall because the East side the West side are divided by the meridionall and it wanteth the twelfth houre Fourthly it could not be made horizontall because they lay so neere the Equinoctiall that the style could cast no shadow Therefore it behoved to be polar and the houres behoved to be unequally divided for Summer and Winter or else they behoved to haue two Dialls one for Summer and another for Winter The forme of this Diall was Hemispheriall or an halfe Circle What things are to be considered in this diall In this Diall we haue to consider these points First that the lines were but halfe houres upon the diall and not full houres Secondly that this miracle hath been wrought when the Sunne was in the height for if it had beene in the declination or in the after-noone then it could not haue gone forward ten degrees or if it had beene soone in the morning it could not haue gone backe ten degrees Thirdly this miracle was wrought in the Summer time the day being at the longest it could not be brought backe ten degrees in the winter day for when the day is shortest the Sunne ariseth to them at seven of the clocke neither could this miracle be wrought at the Equinoctiall for then they could not haue discerned the Sunne to cast a shadow upon the diall because then the shadow is so long but the Text saith that the Sunne went backe so many degrees upon Ahaz diall 2 King 20. Therefore it seemes to haue beene wrought in the Summer time at the longest day when it was drawne backe from the eleventh houre to the sixt which is one houre after the Sunne rising for in the longest day it ariseth to them at fiue of the clocke in the morning Whether went the Sunne backe ten degrees Quest or did the Sunne stand still and the shadow goe backe upon the lines as Abulensis upon 2 King 20. holdeth the shadow went backe ten degrees or did the Sunne go back and the shadow also If the shadow had gone backe and not the Sunne Answ the miracle had not beene so great for when the Sunne goes forward naturally the shadow goeth backward now if the shadow had gone backe in an instant and the Sunne stood still it had beene a miracle quoad modum Three sorts of miracles sed non quoad substantiam and it had beene but a miracle in the third degree A miracle in the highest degree is when nature had never a hand in a thing as to make the Sunne goe backe so many degrees or to stand still A miracle in the second degree is this when nature had once a hand in producing of a thing but when nature fayleth once it cannot restore it to the former case againe Example Nature bringeth forth a man seeing now when he becommeth blind nature cannot restore him to his sight and when he is restored to his sight againe it is a miracle in the second degree A miracle in the third degree is this when nature in time could doe such a thing but cannot doe it upon a suddaine Example Peters Mother in law was sicke of a Fever Nature in time could cure one of a Fever but Christ curing her upon a suddaine this is a miracle in the third degree Example 2. When a lumpe of figges was layd to Hezekias boyle the figges in time would haue matured this boyle and broken it but when the Lord doth it upon a suddaine this is a miracle in the third degree So for the shadow to goe backe when the Sunne goeth forward this is naturall to it but for the shadow to goe backe upon a suddaine this was a miracle in the third degree but when the Sunne and the shadow both went backe this was a miracle in the first degree quoad modum quoad substantiam Quest What confirmation of his faith had this beene if the Sunne had gone forward ten degrees that had beene but the ordinary course of it Answ If it had gone forward ten degrees in an instant that had beene a miracle but when it went backe ten degrees peice by peice this was a greater miracle therefore he chose rather that it should goe backe ten degrees Object If the Sunne went backe onely and not the shadow then it should haue beene knowne through the whole world and some of the Heathen would haue made mention of it in their writings as Dionysius Areopagita maketh mention of the Eclipse of the Sunne in Christs Passion Answ The heathen in their writings might haue made mention of it which are not now extant In the Booke of Iason there is mentiō made of the standing of the Sunne and Moone in Ioshua's dayes and that Booke is perished now shall we say then that nothing is written in this Booke because this Booke is not extant Whether was this a greater miracle when the Sunne went backe in Hezekias dayes Quest or when the Sunne stood still in Ioshua's dayes If ye will respect them to whom this miracle was wrought in Ioshua's dayes it was a greater miracle Answ Whether this miracle or that in Ioshua's dayes was greatest it was wrought for the confirmation of all Israel and this was wrought but for the confirmation of Hezekias Secondly Ioshua's day was longer than Hezekias day Hezekias day was but twentie two houres and Ioshua's day was twentie and foure Ecclus 46.4 Stetit Sol una dies facta est in duas Did not the Sunne goe backe by his meanes And was not one day as long as two This miracle was wrought at three of the clocke in the afternoone for the Moone was a quadrant of the Heaven distant from the Sunne and quarter Moone for Gibea was Southwest from Megiddo where they did fight and there the Sunne stood and Ajalon where the Moone stood was Southeast Quest. How stood the Sunne here at three afternoone Southwest from the Moone seeing it is said to stand in the midst of Heaven Answ There is a twofold midst the first medium

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 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 ●ound 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 borrowed 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 62 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 Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna have 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 The dough the bread of the poore Deut. 16.3 is called panis pauperum the poores 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 Manna the bread of Angels but Manna is called the bread of 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. The world compared to Egypt and the Church to Canaan Againe the world hath beene well compared to Egypt and the Church to Canaan Egypt was a Land that was watered with the feete of men Deut. 11 10. It was said to be watered with the feete of men Egypt watered with the feet of men as a garden because they carried water on foote out of Nilus and watered their Land with it Canaan a land blessed of God but Canaan was a Land blessed of God and his eyes were upon it from the beginning of the yeere to the end Deut. 11.12 It was a land of hils and valleyes and drinketh water of the raine of heaven The world is but watered with humane Sciences and Arts which are drawne out of the troubled reason of man like Nilus but the Church is watered with these celestiall graces which come from above A comparison betwixt Divinity and all other Sciences and Arts in generall Now that we may see the excellency of Divinity above all other Sciences and Arts let us observe wherein they differ in generall and then let us make a particular comparison betwixt Divinity other Sciences and Arts. Differ 1 First they differ origine in the originall humane Sciences and Arts proceede from God as hee is God and generall ruler of the world but Divinity proceeded from the Father by the Sonne to the Church Revel 22.1 And he shewed me a pure river of water of life cleare as cristall proceeding out of the throne of God and of the Lambe but these humane Sciences and Arts although they proceede from God yet they proceede not from God and the Lambe like a cristall river Differ 2 Secondly these humane Sciences and Arts are but humano-divinae they are but the broode of reason which proceedeth from God enlightning every man that commeth into the world Scientia hūano-divina Scientia humana Scientia diabolica Scientia divino-divina Iohn 1.9 Some againe are humane and the birth of corrupt man onely as Sophistrie And thirdly some are Diabolicae as necromancie and witch-craft But Divinity is Divino-divina that is it is originally from God and immediately Differ 3 And if we shall compare Faith the daughter of Divinity A comparison betwixt sense reason faith with Reason the mother of all other Sciences and Arts we shall see how farre Divinity excelleth all other Sciences and Arts. There are in man sense reason and faith and as farre as reason surpasseth sense much farther doth faith surpasse reason and by consequent Divinity surpasseth all other Sciences Reason differeth much from sense How sense reason and faith apprehend things for sense the farther that the object is from it it is magis universale magis confusum it is the more universall and more confused and the nearer that the object comes to the sense it is the lesse universall and more distinct Example when we see an object a farre off we take it up first to be ens somewhat then we take it up to be a living creature then we take it up to be a man and last to be Peter or Iohn Here the neerer that the object commeth to our sense it is lesse universall and more distinct and the farther that it is removed from our sense it is the more universall and more confused Simile The knowledge which a young child hath at the first is wonderfull confused and he will sucke any woman for his nurse this knowledge is very confused then his knowledge becommeth more distinct and more generall and then he beginneth to know this is not my nurse and this is not

Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi Conclusion The conclusion of this is Matth. 10.20 It is not yee 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 Deus testatur God beareth witnesse to the Scriptures two wayes First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be his Word Quest whether is this a publike or a private Testimony This is a publike Testimony Ans which the Spirit Testifieth 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 Quest written and set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim Answ These Bookes were called Ketubhim written Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aradice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere and the Iewes distinguish them still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō the Apocryphall Bookes called Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reason 1 Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from the antiquity of the Scriptures Scriptura contestatur all this time was tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and 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 Reason 2 Secondly the matter contained in the Scriptures sheweth 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 Reason 3 The Scriptures not written to satisfie mens curiosity Thirdly the Scripture setteth downe things necessary onely for our salvation and nothing for our 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 Reason 4 Fourthly the prophesies set downe in the holy 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 Renunciare proeterita anunciare presentia p. anunciare futura and shew us the things that are to 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 Exordium temporis rei The Angels know exordium 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci and to make them plaine Habak 2.2 Esay 8.1 and the Seventy read it to be graven 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 Bookes necessary for the Church albeit lost yet they were found againe Fourthly when any booke which was necessary for 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 anew 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 The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God yet as Hierome and Basil observe well it was a speciall providence of God that 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 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 Esdras wrote nothing of the Scriptures but onely set the bookes in order but onely he set the bookes in order after 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 Ans Num. 21.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this it cannot bee inferred that any canonicall 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 Some things written by the Prophets not as they were Prophets and belonged nothing to the canon of the Scriptures 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 Hezekiah buried Salomons bookes of physick therefore the 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 Salomoni Proverbs and Songs which were not profitable to the Church perished so those servants copied out these Proverbes which were profitable for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 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 Object 1 Chron. 29.29 Now the acts of David the King first 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

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 ⸓ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸓ These things againe which were in the Hebrew Text and not found in the translations hee marked them Asterisco with a starre this wayes ܍ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ܍ Thirdly the divers readings confirmed by sundry Copies he marked them lemnisco this wayes ÷ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ÷ And lastly these things which were found but in few copies he marked them Hypolemnisco this wayes ܋ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ܋ 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 The edition of Origen corrected by Lucian wanting these markes of Origen and 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 Ptolomaeus Philadelpbus procured not this translation as some hold IT is commonly holden that Ptolomaeus Philadelphus 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 out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos They were called seventy propter Rotundationem numori being put in severall Cels yet all of them so agreed that there was not any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M.CCXXXIV judgeth that this booke of Aristae●s out of which this narration was borrowed was but fained by some grecizing Iewes caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration Reason 1 The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius maketh mention that Dimetrius phalerius whom Aristaeas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The cause why Dimetrius was hated by Ptolomeus The reason wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus Aristophanes was keeper of the Library of Ptolomeus and dyed in the beginning of his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Reason 2 Secondly Aristaeas and these who follow him say that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Reason 3 Thirdly Aristaeas reporteth that Ptolomeus sayd if any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4.2 Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Reason 4 Fourthly if