the pen of a swift writer Psal 45.1 That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Luke differed frō Tertius and Baruch accurately the truth of these things which he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them there was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16.22 or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequenter the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36.2 Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14.26 the comforter which is the holy Ghost whom the Father will fend in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill and the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one 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 The Prophts did not write with paine and studie they did it not with paine and 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 labcu Seeing all that wrote the holy Scriptures were enspired by the holy Ghost Quest Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why was this Epithete appropriate to Iohn to be called a Divine Revela 1.1 For they were all Divines who wrote the holy Scriptures Answ The Greeke Fathers when they spake of Christ Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and specially Chrysostome they distinguish betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Lord came to the wicked but the word of the Lord came to his Prophets The 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem Hosea 1.1 The Spirit 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 aeliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets Loqui in aliquo loqui in aliquem vt differunt sed Loqui in aliquem est maledicere to raile against him thus
an anagogicall application from the Temple to the heavens and therefore the Temple is called Heaven 2 Chro. 6.30 Psal 11.4 The Lord is in his holy Temple the Lords Throne is in Heaven There was a controversie betwixt the Samaritans and the Iewes whether the Temple of Ierusalem The contention betwixt the Samaritans and Iewes for the place of Gods worship or the Temple of Samaria was the place of Gods worship Christ endeth this controversie Ioh. 4.21 when hee saith The houre commeth when yee shall neyther in this mountaine nor yet at Ierusalem worship the father And to shew how that Ierusalem should be no more the place of Gods worship first he separated the Arke from the Tabernacle secondly the Arke from the Temple God remooved from the Temple by degrees and then shortly afterwards he destroyed the Temple Ieremiah complayneth in his time that the Lord was like a stranger in the Land and as a wayfaring man that turneth aside to tarrie for a night Iere. 14.8 A wayfaring man that tarrieth but for a night in an Inne hath but little care of it So the Lord began now to bee a stranger and to take little care of this Inne his Temple where he was wont to lodge and now he was to forsake it for ever Conclusion The Conclusion of this is there is now no appointed place for the worship of God nor ever shall bee therefore the Iewes who have the veile upon their hearts are very blind who hope yet that the Tem of Ierusalem shall be built againe When they pray they ever turne their faces towards the Temple of Ierusalem and when they see a new house builded they marke the white wall with a blacke sticke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contraction which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigrum super album Recordare vastationis and they leave a little space wherein they write those words nigrum super album and under this they write recordare vastationis they marke the white wall with a blacke sticke to signifie that they mourne because Ierusalem is not built as that new wall is built and they pray the Lord to remember the destruction of Ierusalem and to have pitie upon it and they say Psal 137.4 If I forget thee O Ierusalem c. EXERCITAT IX Of the Cherubims A ceremoniall appendix of Command 2. Exod. 25.18 And thou shalt make two Cherubims of Gold of beaten Gold shalt thou make them in the two ends of the Mercie-seat THey are called Cherubims from the Hebrew word Racabh to ride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equitare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphin angeli quia celeritate aspectus splendore quasi flammantes ignei visi sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit because the Lord did ride betwixt them Psal 18.10 He rode upon a Cherub and he sitteth betweene the Cherubims Psal 99.1 therefore they are called Mercahhak hashekina the Chariot of Gods Majestie They are also called Seprahim from Saraph to burne because the Angels his Ministers are a slaming fyre Psal 104.4 and the fyrie Angel or the Seraphin touched the lips of the Prophet Esay with a live-coale which hee had taken with the Tongs from off the Altar Esa 6.6 The first place that we reade of these Cherubims is Gen. 3.24 He placed at the east end of the Garden of Eden Cherubims and a flaming Sword And hence it is probable that the history of Genesis was written after that the Tabernacle was erected in the wildernesse for Moyses writeth of them as of things heard and knowne amongst the people They are painted as young men and not like boyes or children The Angels are painted as young men and so the Angels appeared in the likenesse of young men Mark 16.5 And entring into the Sepulchre they saw a young man sitting on the right side cloathed in a long white garment They are made in a comely forme and wel favoured They are painted in a comely forme whereas the Divell although he can transforme himselfe into an Angel of light appeareth usually in terrible and evill favoured shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corvus atramentum diabolus therefore there is but one word in the Syriacke both for the Raven Inke and for the Divell because he appeareth blacke like the Raven The Cherubims had not foure faces but foure shapes or habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignificat aspectum formam vel habitum They are not painted with foure faces as it is commonly holden for panim facies Eze. 1.10 is not taken for the face but for the forme or habite Luk. 9.53 And they did not receive him because his face was as though he would goe to Ierusalem that is his habite hee lookt as though hee would goe to Ierusalem So the Cherubims in somethings they lookt like man in their faces they went streight up as having legges and thighs then they were like the Lion in something in their necke and brest like the crest of the Lion and like the Eagle in their wings and like the Calfe or the Oxe in their feete Therefore those are mistaken who thinke that they had foure faces and from them the Egyptians borrowed their Sphinges 1 Macchs 3.48 And they layd open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images that is they sought to paint their Images like the Cherubims the man in the Cherub hath the face because man of all visible creatures is the most understanding and is Lord over the rest What their wings signified They had wings to signifie their readinesse and protection and David alludeth to this Psal 17.18 Hide me under thy wings and the King of Tyrus is called a Cherub because of his protecting the people that were under him Ezek. 28.14 When one forme of the Cherubims is expressed all the rest are understood When a Cherub is described by any of these foure all the rest are to be understood Example 1 King 7.29 And on the borders that were betweene the ledges were Lions Oxen Cherubims And here is exegeticum and not copulativum that is he made Cherubims which had the likenesse of Oxen and Lyons They had sixe wings with two they covered their faces and with two they covered their feete and with two they did flee and it is probable that the Cherubims in the Tabernacle and Temple had sixe wings also although they did not flie two to cover their faces two to cover their feete and two stretched out their feete was covered The Lord would have the Cherubims covered and not to appeare naked the Lord would not have them to appeare naked therefore yee shall see when they appeared to men they appeared cloathed Act. 1.10 Two men stood by them in white apparell So Mark 16.5 and the Prests are commanded to put on breaches when they come before the Lord to cover their nakednesse Lev. 10.26
upon a sodain cannot doe this and when it is done upon a sodaine it is a miracle in the third degree they give the example of this in Peters mother in law when Christ upon a sodaine cured her of a Feaver nature in time might have cured her of this Feaver but because she was cured of this Feaver upon a sodaine it was a miracle in the third degree Now what sort of miracle was this when this Almond rod budded and brought forth upon a sodaine it was a miracle in the second degree for an Almond tree will bring foorth Almonds by nature but being once cut up it cannot bring forth Almonds againe then it was a miracle in the second degree for nature could never have made this rod to bring forth Almonds Why Corah and Dathan contended for the Priesthood Dathan and Abiram contended for the Priesthood because they were of the posterity of Ruben the eldest brother and Corah thought that it belonged to him because he was the eldest sonne of Levi as Adonijah contended with Salomon for the kingdome because he was the eldest sonne of David Dathan and Abiram contended for the Priesthood because they came of Reuben Lineall succession not alwayes the Lawfull successinn Learne then that lineall succession is not alwayes the lawfull succession these were lineally descended of Ruben yet this lineall succession failed for Ruben lost his dignity by incest the Church of Rome now hath a lineall succession from the ancient Roman Church but by their spirituall whoredomes and adulteries Simile they have lost their succession Scarabeus or the dunghill flye bragg'd upō a time that he was more excellent than the Bee because he was descended of the horse but how was he descended of the horse he was onely bred of the dung of the horse so the Church of Rome that now is is but come of the excrements of the old Roman Church optimi vint pessimum acetum when the contention was betwixt Salomon and Adonijah about the kingdome of Israel Adonijah had standing for him Abiathar the Priest and Salomon had standing for him Zadok the Priest both of them were Priests and both of them had the holy oyle but who had the right whether he that was anointed by Zadok or he that was anoynted by Abiathar he that was anoynted by Zadok had the right because he had Nathan the Prophet upon his side No succession is the right succession although they have both Priest and the holy oyle if they have not Nathan upon their side Salomon had the right succession because he had it by Nathan And so Aaron here had the Lord upon his side and therefore the Priesthood belonged to him He chused the Almond rod because it flourished first Ministers should be trained up frnm their youth The Lord liketh these to be his Ministers who begin to blossome from their youth this was excellently typed in Ieremiah cap. 1. What seest thou Ieremiah I see an Almond rod This figured Ieremiahs calling as the Almond rod blossomed first so Ieremiah was called from his infancy and as the Almond tree flourished first so the Lord was to bring his judgements quickely upon that people which he pronounced by Ieremiah So he chose Samuel from his infancy and Iohn the Baptist from a childe and so Timothy and Athanasius he likes not these autumnales arbores as Iude calleth them vers 12. which begunne not to blossome till the latter end of Harvest and then to enter to the Ministery happy are they who can say with the Church omnes fructus servavi tibi Cant. 7.13 I have reserved all my fruits to thee of my infancy and middle age and old age and have dedicated my selfe still for this calling it is a pitty to see those that have bin deboshed and dissolute men to be thrust into this holy calling a casheerd souldier a bankrupt Merchant or a fallen Courtier When the Lord caused the uncleane spirit to passe out of the land Zach. 13. then those who had no calling to be Prophets were ashamed of their vision and of their rough gowne which they wore to deceive the people because the Prophets of God wore a hairy Gowne they confesse then that they were not Prophets The false Prophets were ashamed of their vision but they were husbandmen and taught to keepe Cattell from their youth it were to be wished that those who have not a calling to this holy function would renounce it and say I was not taught from my youth and trained up to this holy calling but to be a souldier a Merchant c. and therefore I will renounce it The Almond rod brought forth buds blossomes and ripe Almonds The blossoming of Aarons rod was to confirme Aaron as the Vine branches which budded and brought forth blossomes was to confirme the Butler in his office Gen. 40.10 and this was declared to Ieremiah a Priests sonne Ier. 1.11 12. and the continuance of the Priesthood with those who should sprout and grow out of him Ezeck 17.44 children are called buds Iob 30.12 The Church is in a happy estate when she hath qualified labourers in the Lords Vineyard The estate of the Church is happy when they have good men to succeed in the Ministry and expectants to succeed them when she hath her ripe fruits her blossomes and her buds the buds are the yong ones who give themselves to those holy studies the blossomes are the yong men who have made good progresse in Divinity the ripe Almonds are those who are actually serving in the Church The Iewes alluding to Aarons rod call the children of the Priests flores sacerdotoles it was a comfortable thing to Eli when he had yong Samuel to succeed him and to Elijah when he had Elisha to succeed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliquium revertetu◠Esay 7.3 and to Esay that had his sonne Shear-jashub to succeed as a pledge to confirme his prophesie that the remnant of the people of God should be saved and brought backe from the captivity againe It was a great comfort to Paul when he had yong Timothy to succeed him and to Augustine when he had Alippius a father dieth the more willingly when he hath a good sonne to succeed him the blossomes may rejoyce when they have the buds to succeed them and the Almonds may rejoyce when they have the blossomes to succeed them Iohn saith 1 Iohn 2.14 I write vnto you babes I write unto you young men and I write unto you old men Babes are the buds the young men are the blossomes and the old men are the Almonds Let us pray to God for the Schooles and Vniversities when the old men are wearing away that good young men may succeed them and babes in their places the Church is much to be pittied now although there bee many youthes to succeed who have knowledge yet there is little sanctification amongst them and therefore lesse hope that their ministery shall bee
as an argument to strengthen the Israelites that they should returne out of the Captivitie and possesse their own lands so it was a type of that which Matthew speaketh as this feild which Ieremie bought was turned into the use of strangers so was the field which Mathew speaketh of made a buriall for strangers and as the writs were hid in the earthen pot in Ieremies time so was this feild which Matthew speaketh of a Potters feild In Zachary there is no mention made of the buying of the feild with the thirtie peices of silver but Matthew speaketh of buying of the feild and so doth Ieremie therefore the Evangelist pertinently citeth Ieremie and not Zacharie Conclusion From the citing of this testimony we may draw this Conclusion there are many things written in the old Testament which at the first sight might seeme to look no wayes to the new but if we looke neerer and neerer unto them we shall see how they agree together therefore we should search the Scriptures which beare testimony to Christ Ioh. 5.39 CHAPTER XXXI What things the Goel was bound to doe to his kinsman and what things were done to him by his brethren PROV 23.10 Remoue not the old land marke and enter not within the feild of the fatherlesse for their Redeemer or Goel is mightie and he will plead their cause The priviledges of the neerest kinsman HE that was the Goel in Israel was bound to doe three things for his brethren first he was vindex sanguinis the revenger of the bloud secondly he redeemed the morgaged lands of his kinsman thirdly he delivered him out of prison These three things he was bound to doe jure propinquitatis because he was his neerest kinsman Now let us apply these to Christ our Goel first our Goel or vindex sanguinis the revenger of our bloud Christ our neerest kinsman hath taken all their priviledges upon him for us revengeth all our wrongs When the heart of the revenger of the bloud was hot within him Deut. 19.6 it was a terrible thing for the manslayer to meete him he pursued eagerly after him So Iesus Christ pursueth after his enemies who shed the bloud of his Church Secondly the Goel redeemed the morgaged Land Ruth 4.4 and Iere. 32.7 Ieremie cousin to Hanameel redeemed his morgaged Land we haue morgaged our inheritance in heaven but our Goel Iesus Christ who is flesh of our flesh and bone of our bone will redeeme it to us againe The the third thing which the Goel did to his kinsman was to relieue him out of prison So we being condemned to that everlasting prison Christ hath bailed us Now the priviledges which the first-borne who was the Goel had done to him were two The priviledges of the neerest kinsman as he was first borne First he had the double portion of his Fathers goods And secondly his second brother was bound to raise up seed to him Iesus Christ our eldest brother he is annointed with gifts aboue his fellowes Psal 45. and from him we receiue grace for grace Ioh. 1. The second thing which was due to the Goel was this VVhat the second brother was bound to doe for the eldest if he died without children then his second brother was bound to raise up seed to him and if he refused to doe it they pulled off his shoe and spit in his face The application of this is Ministers are Christs second brethren Christ our Eldest brother shall never want a seed in his Church to the worlds end When Onan refused to raise up seed to his brother then Selah was bound to doe it Gen. 38. So there shall be still some who shall performe this dutie to our Eldest brother Againe the children were not called their children but the eldest brothers children The application is the Preachers are Christs younger brethren therefore they should beget children to Christ and not seeke their owne honour The portion of a slothfull Minister If they refused to raise up seed to their brother then their shoe was pulled off and they did spit in their face Great shall be the shame of these who refuse to doe this dutie to their elder brother Christ their shoe shall be pulled off and they shall loose their part of that heavenly inheritance The Church having such a Goel men should be loth to meddle with her Conclusion Prov. 23.10 Remoue not the old markes and enter not within the field of the fatherlesse for their Goel or redeemer is mightie and hee will plead their cause here he alludeth to that place Deut. 25.8 The Lord is a Goel to all his poore and distressed members he was Iosephs Goel when he was in prison The armes of his hands were made strong by the hands of the mighty God of Iacob Gen. 49.24 CHAPTER XXXII The difference betwixt the brother naturall and the kinsman in raising up seed to the eldest brother and what was done to them if they refused LEVIT 25.9 Then shall his brothers wife come unto him c. THere was a twofold pulling off of the shoe in Israel the first was for a religious use A two fold use of the pulling off the shoe the second for a civill use First the religious use we see in Exod 3.5 and in Iosh 5.13 The second use was a politicke use and this politicke or civill use was two fold Discalceatio firmateria Dedâ—cora the first served for the solemnity of their contracts it was called firmatoria discalceatio the second was for a punishment and disgrace Deut. 25.9 And it differed from that which was used in confirmation in sundry points First when their shoe was taken off for a punishment Differ 1 or disgrace the woman herselfe pulled off the shoe of him who refused to raise seed to his brother but in the contract of confirmation the man himselfe loosed his owne shoe and pulled it off Secondly that pulling off the shoe was for the disgrace of the man but this which was used in contracts Differ 2 was to secure the man in his right it tended to no disgrace to him or if he sold the land it was onely a signe that he was willing to quit his right and if he bought the land it was a signe to him of his possession Thirdly that pulling off of the shoe was by commaund Differ 3 but this pulling off the shoe was by custome Ruth 4.7 This was the manner in former times in Israel Differ 4 Fourthly this shoe was pulled off from the naturall brother if he refused to raise up seed but that shoe for confirmation was pulled off by any who made a contract in token of possession And the Lord alludeth to this forme Psal 60.8 Over Edom I will cast my shoe that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Detractio I will take possession of it this was called Hhalizah detractio Differ 5 Fiftly when the shoe was pulled off for disgrace it was given to no
we touch the needle of the compasse with a Loadstone that the stone may draw it right to the pole againe So the mind must be touched with the Loadstone of the Spirit of grace that it may come backe againe to the Lord as to the pole EXERCITAT VI. Of the seven Precepts given to Noah Act. 15.20 We write unto them that they abstaine from things strangled and from blood BEfore the Law was written the Hebrewes say that the Lord gave to Noah seven Precepts which were delivered of Noah by tradition to his posterity after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the Iewes call pirke abhoth capitula patrum the traditions of the fathers The most ancient first tradition that we reade of was that Gen. 32.32 because Iacob halted upon his thigh therefore the children of Israel eate not of the sinew which shranke which is upon the hollow of the thigh unto this day So were these seven precepts delivered by tradition The first was against strange worship or idolatry 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they called gnabhuda zar◠strange worship The second they called it gnal birkath hashem that is they should blesse the name of God The third was gnal shepukoth dammim that is he was forbidden to shed innocent blood The fourth was gnalui gniria that is he should not defile himselfe with filthy lusts The fift was gnad hagazael de rapina that he should take nothing by violence or theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that he should not pull a member from a living creature and eate of it This precept they say was given last to Noah Gen. 9.4 but the flesh with the life thereof which is the blood thereof shall yee not eate that is How this precept of Noah not to eate blood is to be understood as the Iewes interpret it yee shall not pull a member from a living creature eate of it as the wild beast doth but to stay untill the beast be killed and then eate the flesh thereof neyther shall ye eate the blood while it is hot as if it were yet in the body this is cruelty against a morall precept to eate hot blood while the life is in it Where the reason of the Law is perpetuall the Law is perpetuall for where the reason of the Law is perpetuall the Law must be perpetuall The reason of the Law is ye shall not eate blood because the life is in it so long as the life is in it yee must not eate it and see how this sinne Ezek. 33.35 is matched with other great sinnes Yee eate with the blood and lift up your eyes towards your Idols and shed blood and shall yee possesse the land The morall transgressions of the Law joyned with it here sheweth that it is cruelty to eate hot blood But Levit. 7.27 was the ceremoniall part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Quest Whether are we to take these precepts as ceremoniall or as morrall Answ The most of these are morrall precepts and the same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. See Beza Act. 15. It is the same that is forbidden in the fourth precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Of eating of blood see more in the appendix of Command 6. Now besides these morrall precepts set downe by the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15.21 For Moyses is read in their Synagogues every Sabbath Why the Apostles forbid to eate blood or things strangled as if Iames should say they professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes God at the beginning taught his Church by tradition and not by write The Lord taught his Church in her infancie this wayes by traditions and not be write and even as parents teach their children the first elements by word Simile and afterwards by write so the Lord taught his Church first by word and then by write Conclusion The conclusion of this is The Lord never left his Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1.1 God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church God revealed himselfe to his Church foure wayes first by prophesie secondly by the holy Spirit thirdly by Vrim and Thummim and fourthly by the poole Bethesda First by prophesie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were sundry sorts of prophecie the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face How the Lord manifested himselfe to Moses and hee knew him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1.10 Although Iohn lay in the bosome of Christ and
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 Reason 5 The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8.1 Take 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 Ob. But it may be sayd that there are many things hard in the Scriptures and cannot well be taken up Ans We must distinguish these three the obscurity in the things themselves Obscuritas est velâ—n rebus ipsis modo tradendi conceptione the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our 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 Reason 6 The Heavenly consent and agreement amongst the writers of the holy Scriptures sheweth them to be Divine The agreement of the writers of the holy Scriptures There were in the Church Patriarches Prophets 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 Simile is drawing water out 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 Although there seeme some contradiction in the Scriptures we should labour to reconcile them this 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 Reason 7 The heavenly order set downe in the Scriptures showeth them to be divine there is in the Scriptures Ordo naturae Ordo naturae conjugalis thori historiae dignitatis Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry 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 Brestplace 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 The heavenly order amongst the Evangelists â—hew the Scriptures to be Divine they 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
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 Ans Not onely the things which David did in Israel are set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar Hierom. in Esa 13. against the Moabites and against Tobh King of Hemath And where it is sayd over 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 carth Ob. 2 Chro. 33 19. The prayer of Manasseh and how God 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 Answ First we must know that there were many Prophets who prophesied whose prophesies were never written as the prophesies of the children of the Prophets Some prophesies of the Prophets were not written and the prophesies of those who prophesied from the dayes of Eli to David as some of Asaph Heman and Ieduthun Secondly all the things which were written by the Seers were not written by them as Seers Salomon wrote many things which he wrote not as a Prophet and so did David Thirdly Something 's written by the Prophets profitable for the Church then but not profitable now many things which they wrote then as Seers and were profitable to the Church for that time were not profitable for the Church now and the Spirit of God remitted them then to the civill records and to some prophesies which were then extant but are perished now because now they were not necessary for the Church but all these things which the Lord endited to them by his Spirit and which he thought to be necessary for his Church to be the Canon and rule of our faith all those the Lords watchfull eye hath kept and preserved that none of them are perished The Conclusion of this is Conclusion The bookes of Emperours and Kings are lost yet the Lord hath kept the register of the little Kings of Iuda and Israel both in whole and in parts although they were but Shepherds and banished men And the Church would rather spend her best blood then shee would part with that pretious Iewell or any part of it therefore they called those who delivered the booke of God to the persecuting Tyrants Traditores EXERCITAT XIIII That the points were not originally with the Letters from the beginning Neh. 8.8 So they read in the Booke the Law of God distinctly and gave the sense and caused them to understand the reading of the Law WE have showne that the Scriptures are not corrupt and that no essentiall or integrall part is wanting in the holy Scriptures Now it resteth to show that the Points the accidentall ornaments were not from the beginning The Iewes who are faithfull keepers but bad interpreters of the Scriptures interpret these words Nehe. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner vaijkren bassepher betorath They read in the booke of the Law this they expound to be the litterall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ezra gave Mephorash distinctly that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding the Points and distinctions Veshom Shâ—cel Appenentes intellectum and gave the sense that is he added the Targum or paraphrase to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajabhinu bammikra and caused them to understand the reading of the Law that is he added the Kabbala But this is a false Glosse Ezra read the Law to them gave them not onely the grammaticall sense but also the spirituall and true meaning of the words he neither added points nor Targum or Kabbala to it The points were not then from the beginning as may be seene by these reasons following Reason 5 The first reason is taken from the Samaritan Character The Iewes acknowledge that the letters of the law which they have now are not the ancient Characters in which Moyses wrote the Law But to these ancient Characters there is no vowell subjoyned as we may see in the forme of the Shekell set downe by Arias Montanus Beza and Villalpand upon Ezekiel Reason 2 The second reason is taken from the first exemplar of the Iewes which they kept in their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have most exactly written and rouled up this booke which is the cheefe booke in their estimation and whereof they account more then of any other Hebrew Bible yet there is neyther Poynt nor Accent in this booke but onely Consonants This may be seene also in their ancient billes of divorce wherein are neyther Points nor Accents Therefore the Points were not from the beginning Reason 3 The third reason is taken from the names of the Points and Accents which are Chaldee names therefore they were imposed after the captivity Object But they who maintaine that the Poynts were from the beginning say that this reason holdeth not for the names of the Moneths are Chaldee names imposed after the captivity and yet the Moneths were from the beginning So the Points may be from the beginning although the Chaldee names were given to them after the captivitie Answ As the Moneths were from the beginning and had Chaldee names given unto them after the captivity so the value of the Points were from the beginning but the figures and the names of the Points were set downe a long time afterwards Reason 4 The fourth reason is taken from the translation of the Seventy for when the Seventy read the Hebrew Text wanting the
the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9.33 David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17.2 Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16.6 Samuel sayd surely the Lords annointed i◠before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21.4 But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long differred in getting of the kingdome So when he wrote a letter to Ioab with vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme Object that all which they wrote in holy Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15.24 and yet he never came to Spaine We must distinguish betweene their purposes externall and their doctrine Answ they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1.20 He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Corinthians to grieve them Object 2 Cor. 7.8 If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them Answ and when he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man Simile he putteth the poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe Object But if the Scriptures be Divinely inspired how say they Iud. 16.17 there were about three thousand upon the roofe of the house So Act. 2.40 and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God Answ The Scriptures set downe the number that way because it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Object Peter erred in a matter of faith Gal. 2.14 Ans Wherein Peter erred The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2.14 That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing Ob. All men are subject to error the Prophets and Apostles are men therefore subject to error Ans The Prophets and Apostles are considered as members of the Church The Apostles considered two manner of wayes and so they might erre and they pray as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre Quest What needed Nathan to be sent to David to attend him continually one Prophet to another Answ Although one Prophet stood not in need of another yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3.29 First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause Prorogative 4 The fourth prerogative they were holy men Holinesse distinguished them from those Prophets which were profane and unsanctified who had the gift of illumination but not of sanctification The pen-men of the holy Ghost were holy men the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9.7 because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35.25 Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe See more of Salomon in the Politiks God will have no man but holy men to be his secretaries Luk. 1.70 As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2 Sam. 12.25 and whom God loveth he loveth to the end The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit inlightned them and directed them when they wrote they were inspired three manner of wayes Illuminati antecedenter per concomitantiā subsequenter first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was