Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	adam_n	chapter_n	verse_n	1,961	5	11.4037	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

practise The Lord Num. 15. 38. 39. commanded the Israelites The end of the Sadduces and Pharises Divinity to make fringes upon the borders of their garments that they might remember the Commandements of the Lord and keepe them the Sadduces gave themselves onely to looke upon the fringes and if they had onely remembred the Law they thought then they had discharged their duties but the end of the Pharises was to remember their owne traditions So the end of The end of the Monks and Iesuites Divinity the Monkes Divinity now is onely idle contemplation with the Sadduces and the end of the Iesuites Divinity now is onely to practise mischeefe and many Christians when they reade the Scriptures now they reade them not for practise but for to passe the time with they are like little children who seeke Nuts to play but not to breake them and eate the kernels The conclusion of this is Iam. 1. 22. Be yee doers of the Conclusi word and not hearers onely deceiving your selves EXERCITAT IIII. Of Adams knowledge before his fall Gen. 2. 19. Whatsoever Adam called every living creature that was the name of it FIrst consider in Adams knowledge the manner how he got this knowledge and secondly the measure of his knowledge His knowledge was inbred knowledge and not acquired for as soone as he did behold the creatures never Of the manner how Adam got his knowledge having seene them before he gave them all names according to their nature This knowledge being inbred it could not be acquired also nam duplex ejusdem scientiae in vno subjecto non datur causa there cannot be two causes given of one the selfe same knowledge in one subject although one and the selfe same knowledge cannot be said both to be acquired and inbred Adams inbred knowledge and our acquired knowledge are not diverse sorts of knowledge yet Adam might have had experimentall knowledge afterward of his inbred knowledge His inbred knowledge and our acquired knowledge are not divers sorts of knowledge for as the sight restored to the blind although it was miraculous yet when he saw it was one sort of sight with our sight so these inbred habites and acquired habites are but one sort of habits but these inbred habits in Adam and infused habits were more excellent than acquired habits for these things which God doth are such that nature cannot produce the like or so perfect as that wine which Christ made miraculously at the marriage of Cana in Galilee Ioh. 2. Things done miraculously are more excellent than nature can produce them was more excellent wine than other naturall wine so when Christ cured the blind their sight was more perfect than our naturall sight so when he made the lame to goe Act. 3. 16. So the habites of inbred knowledge in Adam were more perfect than any other sinfull man could ever attaine unto after him The creatures are lesse than the knowledge of God Of the measure of Adams knowledge they were equall with the knowledge of Adam before his fall but they exceed our knowledge now When the eye looketh upon the white colour it scattereth the Simile sight and the white colour exceedeth it but when it looketh upon the greene colour exaequat visum and it is a proportionable object for the eye but when it looketh upon a taunie colour it is lesse than the sight So the creatures are lesse than Gods sight they were equall with Adams sight before his fall like the greene colour and they exceed our sight since the fall as the white colour doth exceede our sight and because the heart since the fall is not so capable and so large to comprehend the knowledge of these creatures as it was before the fal therefore it is said 1 King 4. 29. that the Lord gave Salomon a wise heart as the sand of the Sea shoare that is to know an innumerable kind of things like the sand of the sea When a man is to infuse liquor into a Simile narrow mouthed vessell that none if it runne by hee enlargeth the mouth of the vessell So did the Lord enlarge the heart of Salomon that hee might conceive this heavenly wisedome and the knowledge of all things but the minde of Adam before his fall needed not this extention to rcceive these gifts Secondly the great measure of this knowledge which Adam had before his fall may be taken up this wayes The Hebrewes write that there were foure gates by the which Adam entred to see the Lord the first Porta creaturarū visibiliū intelligentiarum majestatis gloria was the gate of the visible creatures the second was by the gate of the Angels the third was by the gate of majestie and the fourth was by the gate of glory and they say that Adam entred three of these gates but the fourth was shut that hee entred not in at it in this life The first gate was opened unto him for in the creatures below here he saw the majesty and glory of God The Scriptures when they express any great thing they joyne the name of God with it as Ezek. 13. 9. great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est epitheton omnis rei admirandae magnae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haile is called Gods haile or sent by God el gabbish So 1 Sam. 26. cecidit sopor domini super eos that is a great sleepe fell upon them So a strong Lyon is called ariel the Lyon of God 2 Sam. 23. 10. So Moyses is said to be faire to God that is very faire Act. 7. 20. So Ninive was great to God that is very great The beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and greatnesse in the creatures led Adam to take up how great the Lord was Iacob when he saw Esau reconciled unto him sayd I have seene thy face as though I had seene the face of God Gen. 33. 10. This glimpse of goodnesse in the face of Esau made Iacob take up how good God was unto him The second gate was porta intelligentiarum the knowledge of the Angels they resembled God more than any visible creature doth therefore they are called Gods Sonnes Iob. 1. Chapt. and 38. Chapter 7. verse and they see his face continually Mathew 18. verse 10. As the Kings courtiours are sayd to see his face continually 2 King 25. 25. and the Angels conversing with him made him to come nearer to the knowledge of God The third gate was porta Majestatis he saw the majesty of God more clearely than any other did Moyses is sayd to see the face of God and yet it was but the sight of his backe parts compared with Adams and we see him but through a grate Cant. 2. 11. Heb. 11. 26. The fourth gate was porta gloriae That gate was reserved to bee opened for him in the heavens Let us compare the most excellent men with Adam and see which of them came nearest unto him in some things Moyses

have indevoured brethren according to my meane measure of knowledge to make a little path unto you to encourage you and to let you see what profit you may have by this kind of studie and how it may serue you in your ministerie and if ye reap any benefit by it be thankefull to the God of heaven the Father of lights from whom all good things descend and then to my Noble Patron my Lord Keeper who doth incourage me much to go on in this kinde of studie And now when we have made some progresse in this first Schoole and have attained to some measure of knowledge see that your knowledge turne not like the waters of Iordan that run into the dead Sea but let them be like those waters which come from the Sea and returne to the Sea againe let them returne to the praise of him who gave them Next when ye Eccles 1. 7. are in the Schoole of grace that ye may understand the Spirituall meaning of the holy Scriptures acquaint your selves with prayer Elias was a man subject to the like passions as wee are yet he prayed Iam 5. 17. and the Heavens were opened and gaue raine so although ye be men subject to the same passions to which others are subject yet if yee pray earnestly to the Lord he will open the heavens and send downe that Spirituall raine upon you and fit you for the Schoole of your calling And here ye must be carefull Ier. 2. 8. to studie the Law of the Lord and to handle it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently Ieremiah borroweth this speach from those who are trained in the warres and they are said Tractare bellum ye must be skilfull and trained before ye enter into this calling that being entred Num. 31. 27. in it ye may begin to turne the key of knowledge to open the Scriptures to your hearers so that ye may have store both of new and old to bring forth when your Lord and Master shall set you over his houshold to give his servants their meat in due season And at last he will say unto you ye have beene faithfull over Matth. 25. 23 a few things I will make you ruler over many things Lectio stata juvat varia delecta Seneca Your Loving brother in the Lord IOHN WEEMSE The first Table containing the inscriptions of the particular Exercitations in this Booke EXERCITAT I. Of the excellency of Divinity above all other Sciences and Arts. Pag. 1. EXERCITAT II. What use reason hath in Divinity p. 11 EXERCITAT III. That the end of Divinity here consisteth rather in practise than in contemplation p. 20 EXERCITAT IIII. Of Adams knowledge before the fall p. 25 EXERCITAT V. How the Law is said to be written in the heart of man after the fall p. 32 EXERCITAT VI. Of the seven Precepts given to Noah p. 40 EXERCITAT VII Of the divers wayes how God revealed himselfe extraordinarily to his Church p. 43 EXERCITAT VIII Of the necessity of the Word written p. 61 EXERCITAT VIIII Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures p. 65 EXERCITAT IX Arguments proving the Scriptures to be divine p. 76 EXERCITAT X. In what language the Scriptures were written p. 88 EXERCITAT XI Of the style of the Scriptures p. 101 EXERCITAT XII That the Hebrew Text is not corrupted p. 109 EXERCITAT XIII That no canonicall booke is perished p. 117 EXERCITAT XIIII That the points were not originally with the Letters from the beginning p. 124 EXERCITAT XV. Of the meanes which God hath used to make the Scriptures plaine unto us as Of Translation of Scriptures p. 131 Of the Translation of the Seventy p. 143 Of the Vulgar Latine translation p. 152 Of paraphrasing of Scriptures p. 158 Of interpretation of Scriptures p. 162 EXERCITAT XVI Of the division of the Scriptures p. 163 EXERCITAT XVII Of the division of the Psalmes p. 166 Of the inscriptions of the Psalmes p. 168 EXERCITAT XVIII Of the division of the Law in haphtaroth and parashoth p. 173 EXERCITAT XIX Of the sense of the Scriptures p. 177 The Table of the places of Scripture cleared in this Booke the first number sheweth the Chapters the second the Verse and the third the Page Genesis ca. ver pag. 2 24 161 3 1 138   21 160 4 26 159 9 4 41 12 5 161 22 17 133 31 4 92 32 26 160   32 40 34 30 103 36 24 86 37 7 48 47 25 125 48 7 106   17 4     5 40 3 161   37 Ibid Exod. ca. vers pag. 1 8 130 3 2 44 4 24 Ibid 10 17 103 11 5 29   10 2   12 2 12 11 134   34 1 13 19 160 16 15 134 17 21 50 21 8 128 24 8 180   9 146 28 30 51   43 89 31 12 113     114     115 33 13 28 Leviticus cap. ver pag. 5 1 103 7 27 41 17 7 45 19 23 35 Numbers cap. vers pag. 16 30 138 19 20 103 21 14 120 24 3 139 20 11 167   55 55 27 21 45 Deutero cap. vers pag. 4 27 103 11 12 2 16 3 2 22 24 103 25 16 161 37 26 134 0 11 80 Ioshua cap. vers pag. 8 12 128 13 22 138 14 15 137 Iudg. cap. vers pag. 7 15 162 16 17 70 20 18 54   23 56 1 Sam. cap. vers pag. 6 6 134 14 19 55   37 54 15 4 161 16 6 69 18 10 74 20 20 182 21 25 103 23 2 54   9 Ibid   12 52 26 12 27     48 28 8 50 2 Sam. ca. vers pag. 3 29 71 5 33 53 6 6 134 7 12 182   19 Ibid 2 43 27 23 8 137   10 27 1 King ca. vers pag. 3 5 62 4 32 120   29 26   33 120 10 18 30   22 31 21 20 55 22 35 103   49 128 2 King 4 27 68 8 10 128 9 11 73 18 26 92 1 Chron. 3 5 88 11 11 137 13 3 53   36 166 17 2 69 29 29 121 2 Cron. 29 30 167 33 19 122 Ezra 2 63 59 4 2 128 Nehem. 7 65 59 8 8 124 Esth 9 32 99 10 2 78 Iob. 4 6 104   18 140 12 20 101 13 1 47 23 9 160 24 20 29 28 28 22 Psal 7 12 105 14 10 Ibid 18 42 127 22 12 179 41 13 166 45 1 72   2 32 47 30 166 74 3 103 78 25 2 81 5 93 86 13 138 103 7 28 114 1 39 116 6 138 118 19 169   22 ibid   25 ibid 119 9 6   16 169 121 1 ibid   8 29 137 2 119 Prover 1 4 138   22 Ibid 4 3 130 13 23 51 16 10 57 19 7 128 23 26 128 25 1 121 31 4 128   29 5 Eccles 3 4 128 7 22 38 12 12 74 Cant. 4 5 159 Esay

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ῶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 τ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 υ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabeticall Table of the principall distinctions and chiefe matters contained in this Booke A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge 26 he gave fit names to all the creaturis 30. Adam compared with the most excellent men 28. 29 Analogie of faith twofold 179. Angels appeared in the likenesse of men but not of women 45. they appeared more glorious than a man ibid what Angell stirred the poole 60. Apostles considered two wayes 70. they are set in order before the Prophets 82. Arabick translation addeth postscripts to the Evangelists 150. the errour of the Arabicke postscrips Aristophanes keper of Ptolomens librarie in Egypt 144. Ark not alwayes with urim and thummin 54 they turned their faces to the ark when they asked counsell ibid. it was not in the second temple 59 they sang psalmes when it was carried to the temple 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Booke signifieth a relation by word or writ 120 no canonicall booke lost 117 no booke in the scripture wanteth any essentiall part 118 bookes necessarie for the church albeit lost yet they were found or written again ibid. Blood not to be eaten a precept given to No●h 41. how this precept is to be understood ibid. why the apostles forbid to eat it 42. Breastplate distinguished from Vrim Thummim 51. the letters made not up the answer ibid. the forme of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient fathers 176. at the first called titles and the verses were called chapters ibid. Characters in which the scriptures were written first 88. the Samaritan Character and why so called ibid. why Esdras changed the character 89. diverse characters 91. Christ useth the helpe of reason against the Sadduces 16. he excelled Adam in all things 32. the true Salomon 174. the end of the law the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three wayes 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the diverse sorts of conscience 36 37. the good conscience not made up by the light of nature since the fall 37. when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid Defect threefold 117. Divinitie compared to manna 1. the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid. with morall philosophie ibid. and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5 the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174 that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43. Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more

excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not found now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55. bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121. Samaritan edition not the originall 112. it differeth as much from the originall as the Seventy ibid. it addeth and diminisheth from the originall Text 113. the writing of it in many parts Kabbalisticall 114. 115. 116. Sciences the birth of reason 3. Sciences fourefold ibid. Scriptures approved by Gods outward and inward testimony 76. reasons proving them to be divine 87. they are clearely set downe 80. they cohere well 104. the agreement of them 81. not written to satisfie mens curiositie 87 somethings in them bōrrowed from the heathen history 96. some things from the Iewish history ibid. Scriptures to be interpreted 162. their division 64. they were not divided in Chapters at the first 175. divided in Haphtaroth and parashoth by the Iewes ibid. of their sense 177. but one literall sense 178. how to finde out the literall sense 179. Seventy who and why so called 143. T Text the meaning of it knowne by the antecedent and consequent 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe 132. 133. 134. vulgar Latine translation 153. by whom finished ibid. V Verity threefold 16. Vision twofold 45. fourefold 57. Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them 53. they asked counsell by them in weightie matters 55. they were not in the second Temple 59. W Word why God would have it written 6● the certainety of it ibid. considered two wayes 61. World compared to Egypt Y Yere twofold 175. the Law read once in the yeare ibid. EXERCITATIONS DIVINE The first Booke containing diverse Questions for the understanding of the Scriptures in generall Exercitat Divine 1. Of the excellency of DIVINITIE above all other Sciences 2 TIMOT 3. 16. All Scripture is given by inspiration of God c. HVmane Sciences and Arts have Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna beene fitly compared to the dough which the Israelites brought out of Egypt Exod. 12. 34. which they fed upon untill they got Manna This dough was prepared by much labour by plowing by sowing by reaping by grinding kneading and baking So humane Sciences which are the birth of reason are bred below here but Divinitie is like unto Manna which was prepared or ready to their hand they neither plowed for it neither did sow it nor reaped it So Divinity is prepared in heaven and sent downe to teach the Church here below The dough which they brought out of Egypt Deut. 16. 3. is called panis pauperum the poores The dough the bread of the poore bread it is called the poores bread because the poore in their necessity could not bee at leasure to ferment it and it had not so pleasant a relish therefore it is called the poores bread but Manna is called the bread of Manna the bread of Angels Angels Psal 78. 25. It is called the bread of Angels because it was brought downe by their ministerie and it was so pleasant in taste that if the Angels had eaten bread it might have served them So 1 Cor. 13. 1. If I speake with the tongue of Angels that is if the Angels had tongues to speake with And as farre as Manna surpassed the poores bread as farre and farther doth Divinity surpasse humane Sciences and Arts. Againe the world hath beene well compared to Egypt The world compared to Egypt and

came nearest to him in somes things Salomon came nearest unto him and in some things Daniel in some things Ioseph but Christ the second Adam excelled them in all In the knowledge and sight of God and his attributes Moyses came nearest to him Exod. 33. 13. Teach mee thy A comparison betwixt Moses and Adam wayes that is thy attributes So Psal 103. 7. He made knowne to Moyses his wayes that is his attributes for hee subjoyneth the Lord is mercifull and gracious slow to anger and full of compassion and he chideth not for ever here his wayes are his attributes Moyses came nearest to Adam in this knowledge Salomon in the knowledge of the politickes came nearer to Adams knowledge than Moyses did Moyses sate A comparison betwixt Salomon and Adam all the day long to judge the people Exod. 18. and hee stoode in need of Iethro's counsell to make choyse of helpers but Salomon could have found out all these things by himselfe without the helpe of another Salomon begged wisedome of God and it was granted unto him he desired wisedome to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be president of his counsell and to be his assister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule happily Wisedom 9. 4. Salomon came nearest to the knowledge of Adam in the Politickes and he is preferred to the wisest within the Church as to Heman and Dedan 1 King 4. 3. and to the wisest without the Church as to the Egyptians As he came nearest to Adams knowledge in the Politickes Salomon came neerest to Adams knowledge in the Politicks so likewise in the knowledge of naturall things for as he wrote from the Cedar of Lebanus to the Hyssope that grew out of the Wall 2 King 4. 33. that is as Iosephus explaineth it he wrote parables and similitudes taken from every one of these kinds and Tertullian saith well Familiare est sacris scriptoribus ut sublimiores veritates explicent per sensibilia nam idem qui est author naturae est author gratiae It is an usuall thing to the holy writers to illustrate heavenly things by earthly comparisons for he that is the God of nature is also the God of grace Salomon wrote from the tall Cedar to the small Hyssope that groweth out of the wall that is from the greatest to the smallest then he passeth by none of them for it is the manner of the Hebrews to marke The Hebrewes marke the two extreames and leave the midst for brevity the two extreames and to leave the midst for brevities cause as Num. 6 4 from the kernell to the huske here the Scripture omitteth the wine which is the midst betwixt the kernell and the huske Another example Exod. 11. 5. And all the first borne of the land of Egypt shall dye from the first borne of Pharoah that sitteth upon the throne unto the first borne of the maidservant that sitteth behind the Mill. The Scripture omitteth the midst here the rest of the people for shortnesse and expresseth onely the two extreames the highest and the lowest A third example Iob 24. 20. The wombe shall forget him and the wormes shall feede sweetly upon him the birth and the grave the two extreames include the whole life So Psal 121. 8. The Lord shall keepe thy going in and going out that is all thy wayes So Salomon writing of the two extreames the tallest and the least includeth all the rest Now if Salomon had such knowledge of these naturall things much more had Adam Adam had such knowledge of the creatures that he Adam gave fit names to the creatures knowing their qualities and nature gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light When hee gave names to the creatures hee gave To what things Adam gave names and to what he gave no names not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve And wee are to observe that there are many names which Adam Adam gave names to many things which are not found now in the Scripture gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it in the Scripture it is called Behemoth Iob 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur 15. and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10. 18. he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts When Adam imposed names to the beasts he imposed proper names to them not circumscribing them Adam gave proper namer to the creatures as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name These names which Adam gave to the beasts at the Names which Adam gave were perfect names first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10. 22. Tukkijm are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peacoks the Talmud calleth

it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie for although A comparison betwixt David and Adam he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14. 20. The Lord asked the king of Tyrus if he could match A comparison betwixt Adam and Daniel Daniel in wisedome Ezek. 28. 3. Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105. 22. A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators Iesus Christ the second Adam the personall wisedome A comparison betwixt the first Adam and the second Adam Christ of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45. 2. Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling expresse the great beauty that was in him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes it is put in two words as Ier. 46. gnegla jephe pija that is very faire Christ the second Adam in outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53. 2. but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam The conclusion of this is Adam having such measure Conclusion of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4. 6. and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom. 2. 15. Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative facultie sheweth unto it There are some primo-prima principia in the speculative Some principles in the speculative and some in the practicke faculty faculty and some in the practick facultie this is a principle in the speculative facultie Omne totum est majus sua parte and this is the first principle in the practike faculty the will Matth. 7. 12. Whatsoever yee would that men should doe to you doe yee even so to them These primo-prima principia are not naturally knowne How the first principles are knowne quoad actum perfectum but they are in potentia propinqua that is they may be most easily knowne for that which is actually perfect in the first degree is alwayes knowne and as soone as the creature existeth so soone they are knowne as the knowledge of an Angel is not potentiall but ever actuall but these first principles are made up without any reasoning discourse or foraigne helpe And as it is naturall for a stone to move downeward although it be not alwayes moving downeward yet because it hath that weight within it selfe and needeth no other helpe to make it move downeward as it needeth of a foraigne helpe to cause it to ascend therefore this motion is said to be naturall to it So because How the first principles are naturall to the mind the mind can make up these principles without any discourse therefore they are sayd to be naturall to it but when we make up a conclusion in a syllogisme the knowledge of this conclusion is not so easily knowne to me but we must borrow some midsts which are more knowne to us to make up this conclusion These first principles are naturally knowne but the conclusion in the syllogisme is ratíonaliter knowne onely by way of discourse These first principles the Divines First principles are naturally knowne but the conclusions are knowne by discourse call rationes eternas dignitates immobilia principia and the Greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the judgement be sound and well disposed then it agreeth to those first principles but if it be corrupt it declineth them It is not necessary that all agree in these first principles for although some be found who deny them yet they stand as principles to those who are of sound judgements children and mad men understand not these first principles yet those who are of sound judgement doe acknowledge them These first principles are not actually written in the The first principles are not actually but potentially written in the minde heart of man but potentially the mind of man is not like a seminarie which containeth in it diverse sorts of seedes neyther is it like the Flintstone which hath the fire lurking within the veynes of it and being strucken upon the steele casteth out the sparkels of fire which lurked in the veynes of it before but it is like unto the eye which being inlightened by the Sunne hath that naturall facultie in it to discerne colours So the mind frameth these principles when the objects are laid before it A difference betweene the first inbred principles and the second inbred principles And out of these primo-prima principia the minde frameth and maketh up secundo-prima principia the