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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—atici parum via longinqua est By Iohn Weemse of Lathocker in Scotland Preacher of Christs Gospell LONDON Printed by T. Cotes for Iohn Bellamie and are to be sold at his shoppe at the signe of the three Golden Lyons in Cornehill neere the Royall Exchange 1632. To The Right Honorable Sr. Thomas Coventrie Knight Lord Coventrie Baron of Alesborough Lord Keeper of his Majesties Great Seale of ENGLAND Most Honorable and my very good Lord IOB the wisest and the Iob. 28. 7. richest Prince in the East searching where wisedome might be found he could not finde the place thereof He could not finde it in the land of the living the depth saith it is not with me and the Sea saith it is not with me the Vultures eye hath not seene it for all his sharpe sight and for the worth of it it cannot be gotten for Gold neyther can Silver be weighed for the price thereof then hee subjoyneth God understandeth the way thereof and he knoweth the place thereof for he looketh to the ends of the earth and seeth under the whole heaven The wisedome which Job speaketh of here is Gods secret wisedome in his workes of nature which none of the world although they were as sharpe sighted as the Eagle can understand Now if man be so ignorant in Gods workes of nature much more is he in the workes of grace and he may say as Agur sayd when he considered Ithiel and Vcal Iesus Christ the wisedome of the Father surely I am more brutish Pro. 30. 2 then any man and have not the understanding of a man David when he lookt upon the heavens the workes of Gods hands he Psal 19. 1. sayd The heavens declare the glory of God and the firmament showeth his handy worke then he telleth how they declare his glory and what sort of Preachers they be The vniversality of their preaching their line is gone out through all the earth even to the ends of the world Then their diligence in preaching both day and night Lastly how plainely they preach n all languages Yet this their preaching is but an indistinct sort of preaching in respect of the preaching of the Gospel We may see some of his wisedome in the heavens which are his handy worke but nothing of the hid treasure and riches hid up in Iesus Christ can we learne by this preaching But Paul speaking of the preaching of the Gospel by the Apostles saith their sound went out into all the earth and their words into the ends of the world hee Rom. 10. 18. changeth their line into their sound There is a great difference betwixt these two sorts of preaching a naughty person winketh with his eyes he speaketh with his feete and teacheth with his fingers but hee speaketh more Pro. 6. 13. distinctly with his tongue So the Lord preacheth indistinctly as it were by his worke but by the sound of his Gospel hee preacheth clearely and plainely Where shall we finde these treasures of grace and hid wisedome this treasure is to bee found in his Law therefore the Iewes call it desiderium mundi and it is more to be desired than Gold yea than most fine Gold The Angels themselves Psal 19. 10. with stretched out neckes desire to looke into this mysterie even as the Cherubims with stretched out neckes looked downe to the propitiatorie If the Angels 1 Pet. 1. 12. have such a desire to behold this wisedome much more should man have a desire to search into these mysteries for he tooke not upon him the nature of Angels but he tooke Heb. 2. 16. on him the seede of Abraham Happie is that man that findeth this wisedome and the man that getteth understanding this wisedome is onely to be found in the Law of the Pro. 3. 13. Lord. I have indevoured my Noble Lord in this treatise to make some small path for the younger sort to this wisedome And I have abstained from these questions which doe more hurt than good to the Church Plutarch maketh mention of a number of Suters to one maid but they fell to such contention amongst themselves that they did teare her all in peeces too many disputations in effect doe rent the truth nimium altercando amittitur veritas the best way to come by the knowledge of the truth is to bee conversant in the Text it selfe and to bee acquainted with the phrase of the holy Ghost speaking in his owne language Let it not seeme strange to any that I seeming a stranger should take this boldnesse to offer these my labours to your Lordship I cannot acknowledge such strangenesse for wee have one Lord one faith one baptisme one Ephe. 4. 13. God and Father of us all We live all under one gratious King and there is small or no Heb. 13. 13. difference in our language we differ not as the Act. 2. Cananites and these of Ashdod yee say sibboleth and we say shibboleth yee speake the Dialect of Matth. 26. 73. Jerusalem and we the Dialect of Galilee small or no difference But the reason wherefore I made choise of your honour is the good report which I heare of you every where your name smelleth as the wine of Lebanon yee have put on righteousnesse as a garment yee are eyes to the blind and feete to the lame Hos 14. 7. the blessing of him that is ready to perish Iob 29. 14. commeth upon you and you have caused the widowes heart to sing for joy I here were many notable and excellent parts in Iob he despised not the counsell of his man-servant or of his maid-servant here was his humility yet when he sate in judgement what grace and majestie had he they gave eare and kept silence at his counsell the young men saw him and hid themselves and the aged arose and stood up before him he was hospitable to the poore he did not eate his Iob. 30. 1. morsels alone he was pitifull to the fatherlesse and to the widdow and he disdained the wicked that he would not set them with the dogges of his flocke happy is that Land where there are such judges Another cause which moved me to grace this worke with your Lordships name is the desire I have that others may reade it the more willingly for their owne profit and even as a faire entrie
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ῶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 Ï„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 Ï… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabeticall Table of the principall distinctions and chiefe matters contained in this Booke A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge 26 he gave fit names to all the creaturis 30. Adam compared with the most excellent men 28. 29 Analogie of faith twofold 179. Angels appeared in the likenesse of men but not of women 45. they appeared more glorious than a man ibid what Angell stirred the poole 60. Apostles considered two wayes 70. they are set in order before the Prophets 82. Arabick translation addeth postscripts to the Evangelists 150. the errour of the Arabicke postscrips Aristophanes keper of Ptolomens librarie in Egypt 144. Ark not alwayes with urim and thummin 54 they turned their faces to the ark when they asked counsell ibid. it was not in the second temple 59 they sang psalmes when it was carried to the temple 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Booke signifieth a relation by word or writ 120 no canonicall booke lost 117 no booke in the scripture wanteth any essentiall part 118 bookes necessarie for the church albeit lost yet they were found or written again ibid. Blood not to be eaten a precept given to Noâ—h 41. how this precept is to be understood ibid. why the apostles forbid to eat it 42. Breastplate distinguished from Vrim Thummim 51. the letters made not up the answer ibid. the forme of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient fathers 176. at the first called titles and the verses were called chapters ibid. Characters in which the scriptures were written first 88. the Samaritan Character and why so called ibid. why Esdras changed the character 89. diverse characters 91. Christ useth the helpe of reason against the Sadduces 16. he excelled Adam in all things 32. the true Salomon 174. the end of the law the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three wayes 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the diverse sorts of conscience 36 37. the good conscience not made up by the light of nature since the fall 37. when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid Defect threefold 117. Divinitie compared to manna 1. the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid. with morall philosophie ibid. and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5 the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174 that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43. Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more
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 ratÃonaliter 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
of any superstitious ceremonie as it did the superstitious Philistims if they did but tread upon the Threshold of the Doore where Dagon breake his necke 1 Sam. 4. 5. So a bad conscience accuseth a man truly sometimes as Eccles 7. 22. for oftentimes also thine owne heart knoweth that thou thy selfe hast cursed others The conscience bindeth as the Lords deputie the The conscience is Gods herauld conscience may be compared to the Kings Herauld The Herauld intimateth to the Subjects the Kings lawes When they are intimated the Subjects are bound to obedience but if the Herauld should make intimation of that which were not the Kings Law unto the Subjects yet they are to give obedience to it untill they know the contrary so a man is bound to obey his conscience that is to doe nothing contrary to it although it intimate a falsehood unto him How can an evill conscience binde a man to that Quest which is evill it being Gods Deputie and God can binde no man to doe evill It bindeth him not simply to doe the evill but it bindeth Answ him to doe nothing against it God cannot bind a man so but he simply bindeth him alwayes to doe right because he cannot erre judging that to be done which is not to be done as the conscience doth When a good conscience doth bind a man and Quest when an evill conscience doth binde a man what is the difference betweene these two sorts of binding A good conscience bindeth a man for ever but a bad Answ conscience bindeth not for ever but onely so long as he taketh it to be a good conscience he is bound to doe nothing against his conscience albeit it be erroneous but he is bound to search the truth and then to lay aside this erroneous conscience So out of these principles naturally bred in the heart A difference betweene the law of nature and the lawes of nations arise all these lawes which are written in the heart and they differ from the lawes of nations or municipall lawes of countries Esay 24. 5. saith they have transgressed the lawes changed the ordinances and broken the everlasting covenant they have transgressed the Lawes that is the municipall Lawes of the common-wealth they have changed the ordinances that is these things wherein all nations agree as not to doe wrong to strangers to embassadours and such and then he commeth to the greatest of all they have broken the everlasting covenant A greater sinne to breake the law of nature than the law of nations that is the law of nature it is lesse to breake a municipall law than the law of nations or it is lesse to transgresse the law of nations than to violate the Law of nature for this Law is that light which lightneth every man that commeth into the world Ioh. 1. 9. A man by this naturall knowledge cannot be brought Naturall light cannot bring a man to the knowledge of his owne salvation to the knowledge of his salvattion therefore the Law must be written anew againe in his heart It is a strange position of Clemens Alexandrinus who holdeth that there was alia justitia secundùm legem naturae alia secundùm legem Mosis et alia secundùm Christum and hee calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or degrees to leade to Strom. cap. 6. 7. Christ and as the Law led the Iewes to Christ so did philosophy leade the Greekes and hence he concludeth that the good men amongst the Heathen were saved or at least had some steps to salvation The conclusion of this is seeing the conscience is so Conclusion obscured and corrupted through the fall we must labour to reduce it to the first estate againe When a compasse is out of frame 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 wbich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called gnabhuda zara strange worship The second they called it gnal birkath hashem that is they should blesse 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of God The third was gnal shepukoth danâ—mim that is he was forbidden to shed innocent blood 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth was gnalui gniria that is he should not defile 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe with filthy Insts The fift was gnad hagazael de rapina that he should take nothing by violence or 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 as the Iewes How this precept of Noah not to eate blood is to be understood 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 for where the reason of the Law is perpetuall the Law must Where the reason of the Law is perpetuall the Law is perpetuall 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 Whether are we to take these precepts as ceremoniall or as morrall Quest The most of these are morrall precepts and the Answ same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. It is the same that is forbidden in the fourth See Beza Act. 15. 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 Now besides these morrall precepts set downe by Of eating of blood see more in the appendix of Command 6. 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 as if Iames should say they Why the Apostles forbid to eate blood or things strangled 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 The Lord taught his Church in her infancie this God at the beginning taught his Church by tradition and not by write wayes by traditions and not be write and even as parents teach their children the first elements by word Simila and afterwards by write so the Lord taught his Church first by word and then by write The conclusion of this is The Lord never left his Conclusion 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 first by prophesie secondly by the holy Spirit thirdly by God revealed himselfe to his Church foure wayes Vrim and Thummim and fourthly by the poole Bethesda First by prophesie There were sundry sorts of prophecie 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 and hee knew How the Lord manifested himselfe to Moses 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 was his beloved Disciple yet he saith No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him Ioh. 1. 18. When God spake to Moyses he spake to his underderstanding Differences betwixt the revelations made to Moses and to the rest of the Prophets immediatly A man hath a right eare and a left eare the understanding is like the right eare and the phantasie is like the left eare hee spake to Moyses Differ 1 right eare to his understanding but when he spake to the rest of the Prophets by some shapes and visible formes he spake first to their left eare Moyses saw no visible shapes nor formes except onely in the entry of his calling when he saw the bush burning Exod. 3. 6. and the Angell comming to kill him in the Inne Exod. 4. 24. and when he saw the paterne of the Tabernacle in the Mount Heb. 9. but usually God manifested himselfe to his understanding Secondly the other Prophets were astonished and weakned at the sight of God Dan. 8. 27. and I Daniel Differ 2 fainted and was sicke certaine dayes and I was astonished at the visions So Ezekiel fell upon his face when the Lord revealed himselfe unto him Chap. 3. 27. But Moyses was never affrayd at the sight of God but thrice First when he was to enter in his calling when he saw the bush burning Exod. 3. 2. Secondly at the giving of the Law Heb. 12. 21. Thirdly in the Inne Thirdly Moyses needed not such preparations before he prophesied as some of the other Prophets did Elisha Differ 3 before he prophesied called for a Minstrell to settle his passions that he might be the more fit to receive his prophesie 2 King 3. 15. But Moyses needed not such a preperation So Paul when he was ravished to the third heaven this knowledge which he got was intellectuall and it was neyther by the sight nor by the phantasie and whether the soule was in the body here tanquam in organo vel tanquam in sede onely it may be See Iunius de purgatorie doubted The second sort of prophesie was by vision as when Moyses saw the bush burning this was presented to him when he a was awake this was the meanest sort of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when something Visio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was presented to their phantasie in a dreame These visions which he shew to the Prophets sometimes they were of things which really existed as Zacharie saw Iosuah the high Priest and Sathan standing at his right hand Zach. 3. Sometimes of things that might be and was not as Zacharie saw two women carrying an Ephath Zach. 5. 5. and sometimes of things that were not nor never could be as the monstrous beasts showne to Daniel and to Iohn in the revelation When the Lord revealed himselfe to the Prophets The Lord appeared to his Prophets sometimes immediately and sometimes by an Angell in these visions sometimes he spake mediatly to them by an Angel As Exod. 3. 2. God is sayd there
but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not The articles Articles of our faith taken generally or specially of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable and the denyall of them hereticall they Ignorantia damnabilis negatio haretica have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that and to be ignorant that such a man wrote it this Negatia est haerètica per accidens sed igneratio non est damnabilis were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures But when a man doubteth of the order and number Ignorantia hic est infirmitatis negatio est haeritica per accidens of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable When we beleeve such a booke to be written by such Quest a man whether beleeve we this by a justifying faith or by an historicall faith When we beleeve that such a man wrote this booke Ans this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit The conclusion of this is Seeing God hath revealed Conclusi his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10. 8. Ioh. 5. 49. search the Scriptures therefore those who leave the Scriptures and make choyse of traditions they forsake the fonntaine of living waters and digge Cisternes to themselves that can hold no water Ier. 2. 13. EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1. 21. And the holy men of God spake as they were moved by the holy Ghost THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they Prorogative 1 were immediatly called by God Gal. 1. 12. For the Gospel which I preached I received it not of man neyther was I taught but by the revelation of Iesus Christ they had not their calling from man but immediatly from God They had their calling intuitu Ecclesiae 1 Cor. 3. 2. sed non Vocatio vel est intuitu ecclesiae inter ventu eccle interventu Ecclesiae that is God ordained these offices for the good of the Church and it was for the Church cause that he appointed them but they had not their calling from the Church But Preachers now have their calling both intuitu Ecclesiae interventu Ecclesiae There Immediata suppositi virtutis is immedietas ratione suppositi immedietas ratione virtutis the first is when the person is immediatly separated by God to such a calling the second is when the graces and calling are immediatly given by God When Ministers are called they have their gifts immediatly from God and so they have their calling there interveneth no suppositum or midst betweene God and them but for the appointing and designing of them to such places that they have from the Church But the Apostles were called immediatly both ratione suppositi vÃrtutis they had their gifts immediatly from God neyther were they designed to such and such plaees as the Ministers are now The Prophets and Apostles were immediatly called by God and therefore Matthias was chosen by lot to be an Apostle because the lot is immediatly directed by the hand of God but Preachers now should not be chosen by lot Zeno the Emperor tempted God in this case laying a paper upon the Altar that God might write in the paper the name of him who should be Bishop of Constantinople but Flavitius corrupting the Nicephorus Lib. 2. Sexton of the Church caused him to write in his name and so was made Bishop of Constantinople But Moyses learned from the Egyptians and Daniel from the Chaldeans therefore it may seeme that they Object had not their calling immediatly from God They had the learning of humane sciences and trades Answ from men as Paul learned from men to be a Tent maker The Apostles and Prophets learned their humane Sciences and Artes from men but not their divine knowledge so Moyses learned these humane sciences from the Egyptians Daniel from the Chaldeans but their knowledge as Prophets Apostles imediatly was froÌ„ God Although they had their divine knowledge immediately from God yet they were to entertaine it by reading Simile As the fyre that came from heaven upon the Altar The Prophets know ledge was kept by reading Dan. 2. 9. and 1 Tim. 4. 13. was miraculous yet when it was once kindled they kept it in with wood as wee doe our fire So the Prophets knowledge was preserved by reading as ours is Their second pretogative was the measure of knowledge Prerogative 2 they had in matters Divine Their knowledge far The measure of
be desyrous to understand this holy language EXERCITAT XI Of the Stile of the Scriptures Ioh. 7. 46. Never man spake like this man VVHen we describe a mans speech first we describe it by that which is naturall as whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a weake voyce or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slow tongue Secondly in what language hee speaketh Thirdly in what Dialect he speaketh Fourthly whether it be Soluta oratio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiftly the Property of the speech Sixtly the Evidence of the speech Seventhly the Fulnesse of the speech Eighthly the Shortnesse of the speech Ninthly the Coherence and lastly the Efficacie of the speech First we describe that which is naturall and proceedeth from some defect of the organs as if he spake with a weake voyce or be of a stammering tongue or thicke lippes which Exod. 6. 12 are called Vncircumcised lippes Contrary to this is a thinne lippe which is a signe of Eloquence Iob. 12. 20. for these who have thinne lippes commonly are Eloquent Moses the Penman of the holy Ghost although he was defective in speech yet read his writings and yee shall see such The writers of the Scriptures although weake in person yet powerfull in words eloquence in him that no Heathen could ever match it and as it is sayd of Paul when he was present in person he was weake 2 Cor. 10. 10. and his speech base and contemptible yet his letters were weighty and powerfull so whatsoever want or infirmity was in Moyses person yet there was no want or defect in his writings Secondly in what language hee speaketh The holy Ghost spake and wrote in Hebrew in the Old Testament The Old Testament was written in Hebrew and the New in Greeke and in the New in Greeke Hee wrote the Old Testament in Hebrew a language which had this blessing spoken of in the Law Deut. 28. 12. Thou shalt lend and not borrow so this language lendeth to many Nations but borroweth of none Hee wrote the New Testament in Greeke a most copious and fertile tongue The Hebrew tongue lendeth to many but borroweth of none which was then Lingua communis to the Iewes although not vulgaris Thirdly in what Dialect he speaketh The Dialects of the Hebrew tongue were sundry first Dialectus Hierosolymitana that Dialect which was spoken in Ierusalem and about it Ast. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In their owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialect or proper tongue So the Dialect of the Ephramites who sayd Sibboleth not Shibboleth Iud. 12. 6. and the Dialect of the Galileans as Peter spake in the Galilean Dialect Matth. 26. 73. So in the new Testament there are sundry Dialects as Ionick Dorick Attick c. Fourthly whether it be in prose or in verse The Iewes divide the Old Testament according to the style into Charutz rithmum Shir carmen Halatza Orationem solutam that is prose Charuz is Soluta oratio but in fiue Rithmo colligata that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rithmus is it beginneth in prose but endeth as it were in meeter such is Iob. Shir canticum writen in meeter as the Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmen and Canticles Hallatza written in prose such are the Histories and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio soluta the most of the prophets Fiftly the property of the speech The phrase in Hebrew is much to be observed for in the Hebrew it will signifie one thing and in other languages another thing Example Num. 19. 20. Dies numeri signifieth A few Dies numeri quid apud Hebraos dayes so Homines numeri Gen. 34. 30. A few men Deut. 4. 27. Ezek. 12. 16. So Esay 10. 19. The rest of the Trees of his Forrest shall be number that a child may write them that is They shall be few In other languages this phrase would signifie many men and many trees c. So some phrases of the Scripture have a contrary Some phrases with the Hebrewes have a contrary signification signification with the Hebrews as Zack 11. 24. Ascendit visio a me that is It perished So Ier. 47. 15. Moab is spoyled and gone up out of her Cities that is Shee is destroyed Sometimes againe it signifieth to waxe and increase as 1 King 22. 35. Bellum ascendit The battell increased So Psal 74. 23. The tumult that arise up against thee ascendeth that is Increaseth continually So Levare peccatum is to take off the burden of sinne Exod. 10. 17. and Iohn alludeth to this 1. 29. Behold the Lambe of God that taketh away the sinnes of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapidare Elapidare And Levare peccatum Is to take up the burden of sinne Levit. 5. 1. So Sakal Lapidare Elapidare signifieth eyther to cast stones upon a thing as Deut. 22. 24. or to take away the stones out of a place as Esa 62. 10. Another example I am like a drunken man whom the wine hath gone over Ier. 23. 9. that is whom the wine hath overcome but Matth. 26. 39. Let this cuppe passe over me that is let it not touch me in a contrary signification So Gen. 25. 18. Cecidit coram fratribus suis He dyed in presence of his brethren but the Seventie translated it The New Testament useth often times the Hebraismes of the Old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He dwelt before his brethren The New Testament usually followeth these Hebraismes of the Old Testament as Hos 8. 8. A vessel in which there is no pleasure Rom. 9. 21. A vessell of dishonour So 1 Sam. 21. 5. The vessels of the young men are holy 1 Thess 4. 4. That yee may know to possesse your vessels in holinesse So Exod. 1. 8. there arose a new King in Aegypt who knew not Ioseph Matth. 11 11. there arose not a greater then Iohn the baptist So in the New Testament there are many peculiar phrases which are found in no other Greeke writers and here we must distinguish inter Hellenismum Graecismum Difference betwixt Hellenismus Graecismus Hellenismus quid Hellenismus is that sort of phrase which the Seventy use for they translating the Scriptures for the use of the grecizing Iewes followed the Hebrew Chaldee and Syriacke in many things so that they have a peculiar stile which is not to be found in other Greeke writers The Seventy follow the Hebrew Chaldee and Syriacke in many things example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament signifieth wrath and poyson Reve. 18. 3. Ex vino veneni that is poysoned wine So Iob 4. 6. The reason of this is because Hbema in the Hebrew signifieth both wrath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ira venenum poyson Another example 1 Cor. 5. 45. Death is swallowed up into victory the Seventy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In perpetuum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie
with the first Verse of the fortieth Chapter and all the rest should be included in a parenthesis As we have spoken of the stile of the Scripture in generall so let us observe the stile of some of the writers in particular Esayes stile differed much from the stile of Amos he being a Courtiour and he but a Neat-herd So the stile of Ezekiel differed from the stile of the rest of the Prophets he calleth himselfe The Sonne of man not because it is a Chaldee phrase but because of the excellent visions which he saw therefore he is called the Sonne of man that is an excellent man as Iesus Christ in the New Testament is called The Son of man that is an excellent man So this is peculiar to Iohn the Evangelist to call Christ the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldees and the Talmud usually call him so Iohn opposed himselfe to Ebion and Cerinthus two Iewes who denyed the divinity of Christ wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 7. 5. which was frequent in the Chaldee paraphrast and read often by the Iewes So there are some things peculiar to Paul for hee useth some words according to the manner of the speech in Tarshish and Cilicia as Collos 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language signifieth insidiose alteri praeripere palmam So 1 Cor. 4. 3. Mans day according to the phrase of Tarshish is put for the time of judgement because they had some appointed times for judgement The Conclusion of this is here we may admire the Conclusion wisedome of God who gave most excellent gifts to his Secretaries for the edification of his Church Moses was a man of a slow speech and of a slow tongue and Aaron God gave excellent gifts to his Secretaries for the good of his Church must be his spokesman Exod. 4. Yet Moyses was mighty in words and deeds Act. 7. 22. It is sayd of Paul that his bodily presence was weake but his letters were weighty 2 Cor. 10. 11. By his preaching he converted many from Ierusalem to Illiricum Rom. 15. 19. but by his letters hee converted moe both in Europe Africa and Asia such Paul converted moe by his writing than by his preaching was the majesty and grace in his writing that they acknowledged it to be from the Lord. EXERCITAT XII That the Hebrew Text is not corrupted Psal 119. 140. Thy word is very pure therefore thy servant loveth it THe Church of Rome that they may advance the authority of the vulgar Latine translation which they The Church of Rome maketh the vulgar Latin translation to be canonicall have made canonicall doe labour to disgrace the originall Text the Hebrew and Greeke holding that they are corrupt in many things Master Iames Gordon our Country man observeth Controvers 1. Gordonij cap. 9. foure distinct periods of time The first period he maketh to bee the Iewes Synagogue before Christ came in the flesh he granteth that all this time the Hebrew Text was not corrupted by the Iewes The second period of time he maketh to be from the ascension of Christ untill the dayes of Hierome and Augustine and he saith that in this second period the Iewes went about to corrupt the translation of the Seventy because the Christians then began to use arguments taken out of that translation against them as Iustine Martyr testifieth writing against Tripho The third period he maketh to be after the death of Saint Hierome untill the time that the Talmud was composed and set together and then he saith there arose great contention betwixt the Orientall and Occidentall Iewes the Orientall Iewes were those who dwelt upon the East side of Euphrates in Babylon Media Persia those What Iewes were called orientall and what occidentall Peter called the Church at Babylon 1 Pet. 5. 13. The Occidentall Iewes were those to whom he wrote Scattered abroad in Pontus Galatia Cappadocia Asia and Bithynia 1 Pet. 1. 1. because of the diversity of their reading and corruptions in the Text. He saith that the Iewes met at Tiberias Anno 508. and there set downe the Points and made their Masora to obviat this that no more corruption should enter into the Text. The fourth period he maketh to be after the Iewes had met at Tiberias they decreed that none should use any copy but such as were corrected by the Masoreth and so from this time he freeth the Text from corruption but hee laboureth much to prove that the Hebrew Text was corrupt before and that the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes to whom The Oracles of God were committed The Iewes kept faithfull the booke of God without corruption Rom. 3. 2. therefore it was called Their Law Ioh. 8. 17. would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infideles ut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true and shall wee thinke that the Iewes would have corrupted the Text The Iewes numbred the Verses Words and Letters of the Bible who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3. 8. as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it The superstitious Iewes at this day are so carefull to They would write no language but in Hebrew letters keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Hebrew words Vide Guiliel Scâ—ickardum de jure regio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written in Greeke Characters when they saw the copie which was presented to Alexander the Great having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Some Bellarm. lib. 2. Cap. 2. De verbo dei men will say that the Hebrew Text was corrupted after the dayes of Saint
signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme as the Cabbalists doe by their Gematrija notaricon and temura that is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of but the Hebrew as we may see by the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrae the Letters in the margent here hence we may gather that this Samaritan letter was abolished in Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is If the light that is in the Conclusion body be darkenesse how great is that darkenesse Matth. 6. 23. The Scriptures are the light of the Church and if the originall Text were corrupted how great were the darkenesse of the body God hath Conjuncta instrumenta Instrumenta gratiae conjuncta remota remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5. 18. Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect And thirdly when it wanteth accidentall ornaments When Defectus partis essentialis partis integratis ornamenti accidentalis the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments There is no booke in the Scripture that wanteth any No booke in the Scripture wanteth any essentiall part essentiall part for the Law and the Gospel which are essentiall parts are found in every booke Secondly the Scripture wanteth no integrall part Vide Iunium in Iudam and Perkins reformed Catholike since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Great was the care which the Lord had to preserve Gods care in preserving the Scriptures the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31. 26. Secondly the Lord commanded the King when he should sit upon the Throne of his kingdome to write a Copie of this Law Deut. 17. 18. and the Iewes adde further that he was bound to write out two copies one which he should keepe in his treasurie and another which he should carry about with him and they say moreover if Printing had beene found out then yet hee was bound to write them out with his owne hand Thirdly the Lord commanded the Prophets to write their visions upon Tables and to make them plaine Habak 2. 2. Esay 8. 1. and the Seventy read it to be graven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci upon the bush tree which is a sort of wood that corrupteth not and it will preserve that which is written upon it and it were to the worlds end Fourthly when any booke which was necessary for Bookes necessary for the Church albeit lost yet they were found againe the use of the Church was lost the Lord had a care that that booke should be found againe as the booke of the law found by Hilkiah 2 King 22. 8. Or the Lord endited it a new againe when it was lost as when Iehojakim cut the roule of the lamentations of Ieremie yet the Lord inspired him a new againe to indite this booke to his Scribe Baruch Iere. 36. 32. because he thought it necessary still for the Church therefore he would not have it to perish Fiftly in that generall destruction which the Babylonians made at Ierusalem burning their houses and robbing them of their goods yet as Hierome and Basil observe well it was a speciall providence of God that The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God they should leave to those captives their instruments of Musicke wherewith they used to serve God in the Temple that they might preserve some memorie of their former worship they brought these instruments to Babel with them Psal 137. 2. we hung our harpes on willowes If the Lord had such a care of these instruments to have them preserved for his praise much more care had he to have the Scriptures preserved which taught them to worship and he who had a particular care of the parts of the Scripture before it was compleate and numbreth the haires of our heads Matth. 10. 30. and the starres of the heavens Psal 147. 4. will he not have a speciall care that
prophesies of the Prophets were not written 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 many things which Something 's written by the Prophets profitable for the Church then but not profitable now 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 The bookes of Emperours Conclusion 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 vnderstand 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 vaijkreu 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 Shecel Apponentes 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 The first reason is taken from the Samaritan Character The Iewes acknowledge that the letters of the law Reason 5 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 The second reason is taken from the first exemplar Reason 2 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 The third reason is taken from the names of the Reason 3 Points and Accents which are Chaldee names therefore they were imposed after the captivity But they who maintaine that the Poynts were from Object 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 As the Moneths were from the beginning and had Answ 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 The fourth reason is taken from the translation of the Reason 4 Seventy for when the Seventy read the Hebrew Text wanting the Points they differed very farre from the Hebrew in many things The difference of their reading arose from this because the Hebrew Text wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—ctus the Poynts Example Gen. 47. 31. and Israel bowed himselfe gnal rosh hamitta upon bis beds head But the Apostle followeth the translation of the Seventy translating it He bowed upon the top of his rod Heb. 11. 21. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput cranium Psal 40. 7. for Megilla the Seventy read gilgoleth in capite libri for in volumine libri because they wanted the Points and the Apostle followed this reading The fift reason is taken from Ketibh volo keri when Reason 5 the words are written one way and read another This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversity of reading and writing arose because the letters wanted the Points from the beginning this made them to reade one way and write another way The Chaldee Arabian and Assyrian language which Reason 6 are but daughters proceeding from the Hebrew tongue have no Points therefore it is not probable that the Hebrew Text had Points from the beginning The seventh reason is taken out of the Talmud They Reason 7 write that Ioab killed his master because he taught him to read Zacar Masculus for Zecer Memoria and so made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria him to spare the females of the Amalekites whereas hee should have blotted out their memorie and killed them all Now if the points had beene from the beginning then Ioabs master could not have taught him to have read Zacar for Zecer The Points were not from the beginning then but found out afterwards by the Masorath There were three sorts of teachers amongst the Iewes The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gathered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel traditions of the Fathers together such were the Pharisees The second were the Sopherim afterwards called the Masoreth these observed the letters and words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reading The third sort were the Midroseth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabbalists who expounded the Scriptures allegorically The Scribes were from Moyses time who taught the people to reade the Law because the Law wanted the Points and Christ calleth these The
devotion The third thing to be considered in a translation is A Translator must take heed ex quo in quod vertit what a Translator should observe and what hee should eschew in his translation A Translator must observe Ex quo vertit in quod vertit or Terminus a quo terminus ad quem and he must consider first the sense and then the words he must looke first to the sense and see that he carry it with him and next to the words and Simile even as Merchants when they sell their wares they He must have the worth of the words in his translation looke for the worth of their wares in Money So should a Translator in his translation see that hee have the worth or meaning of the sense in his Translation hee must consider first the aptnesse of the phrase into which he is to translate it and hee is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator should consider the aptnesse of the phrase servilly to follow it Example the Hebrew saith I will multiply thy seede as the sand upon the lippe of the Sea Gen. 22. 17. But our language saith upon the Sea shoare So the Hebrew saith we must not eate with common hands but we say with unwashen hands now in this metaphrase changing one phrase into another the Translator must take good heede Secondly where the sense beareth it a Translator may A Translatour may adde a word where the sense beareth it adde a word without any hurt to the Text. The originall Text it selfe affecteth sometime more brevity and in other places supplyeth this brevity As 2 Sam. 6. 6. Vzzia put fourth to the Arke it is expounded more at large 1 Chron. 13. 9. He put forth his hand to the Arke So 2 Chron. 10. 9. is expounded by 2 Chron. 13. 9. At more length The holy Ghost addeth a word for illustation where the sense beareth it Deut. 27. 26. Cursed be hee that confirmeth not all the words of this Law to doe them But the Apostle Galat. 3. 10. Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them So a Translator may adde a word for illustration when the sense beareth it Gen. 3. Hast thou eaten of the tree of which I forbad thee to eate the Seventy adde Hast thou eaten of the tree which I onely forbad thee to eate When Christ Mark 5. 4. interpreteth tabitha kumi Quest arise daughter how addeth hee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi dico He doth not this as an interpreter but to show the power and authority of him who speaketh and therefore Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be in a parenthesis A Translator must adde nothing of his owne in his A Translater must not adde of his owne to the text translation Exod. 16. 15. The vulgar translation addeth something which is not in the originall when the children of Israel saw it they sayd one to another what is this These words what is this are not the words of the holy Ghost for Man signifieth prepared or ready and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogat apud Chaldaeos sed non apud Hebraeos it should be interpreted this is ready or prepared meate So Exod. 12. 11. they translate Phase id est transitus it should not be translated id est transitus but transitus it is the Lords Passeover A Translator must not affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is newnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an affecting of new words of words those doe contrary to that of Salomon Prov. 22. 28. Remove not the ancient markes which thy fathers have set This was the fault of Castalio who translated Sequester for Mediator Genius for Angelus Infundere for Baptizare Histrio for Hypocrita Respublica for Ecclesia When the matter requireth a new word may be used in a translation and such We are not so bound to words but when the matter requireth a new word may be used Nicephorus telleth of Spiridion when hee heard the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rose and went out of the Church in a chafe so another could not abide Cucurbita for Hedera Ionas 4. 6. Esa 45. 9. Woe be to him that striveth with his Maker let the potsheard strive with the potsheards of the earth Hierome hath it testa de Samijs he translated it terra Samiae there is not such a word in the originall neyther were these vasa Samiae in use in the dayes of the Prophet yet because these vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hee who hunteth for strange words that is not in use were in use in his time hee useth it in his translation neyther can he be thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hunter of new words for this So Nahum 3. 8. Art thou better than No. But Hierome translateth it art thou better than Alexandria because in his time No was called Alexandria being built anew by Alexander A Translatour must not use a great circuite of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pigmenta oratoria the flowing speeches of Orators or the floorishing speeches of Rhetoricke in his translation for as men pouring wine out of one Vessel into another take heede that the vent bee not too Simile great for then the wine would corrupt So the Translatour if he take too much liberty to himselfe he may corrupt the sense Words that are transeunt passing and received in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all languages should not be translated as Sabbath Amen Halleluia Hosanua So Iam. 5. 4. and the cryes of them which have reaped are entred into the eares of the Lord of Sabbath For as some sort of coine passeth in all countries Simile so doe some words Secondly some words which come not originally from the Hebrew but from the Greeke yet they should be kept still untranslated as Phylacterie Tetrach and such There are many Latine words which are made Many Latine words made Greeke in the new Testament Greeke in the New Testament and these are to bee translated For as Daniel borrowed some words from the Ionians who dwelt in Asia minor and made Chaldee words of them as sabucha from sambucha an instrument which they played upon Angaria a Persicke word made Greeke Matth. 5. 41. So Gazophylacium all these Latin words which are made Greeke should be translated should be translated So the Latine words which are made Greeke should bee translated as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census Matth. 17. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centurio quadrans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 26. So Colonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 12. So custodia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. So Legio linteum Macellum membrana modius praetorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 27. sudarium Luk. 19. 20. Spiculator Matth. 6. 27. Semieinctum Act. 19. 12. and
out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos being put in severall Cels yet all of them so agreed that there was not They were called seventy propter Rotundationem numors any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M. CCXXXIV judgeth that this booke of Aristaeas out of which this narration was borrowed â—caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation was but fained by some grecizing Iewes that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius Reason 1 maketh mention that Dimetrius phalerius whom Aristaas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The reason The cause why Dimetrius was hated by Ptolomeus wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus and dyed in the beginning of Aristophanes was keeper of the Library of Ptolomeus his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Secondly Aristaeas and these who follow him say Reason 2 that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Thirdly Aristaeas reporteth that Ptolomeus sayd if Reason 3 any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4. 2. Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Fourthly if Eleazar the Highpriest and the Synedrion Reason 4 at Ierusalem had approved this translation why would the Iewes at Ierusalem have so hated this translation For yearely in remembrance of this translation they kept a The Iewes kept a fast for this Translation fast the eight day of Tebheth which moneth answereth to our December and the Iewes say that there was three dayes darkenesse when the Law was translated these Angaria or fastings which they call Tagnanejoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were appointed eyther propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the great wrath of God which did hang over them or for some great plague or for killing some just man so the Iewes observed these Angaria in remembrance of this translation as a day of great heavinesse and not as a day of great joy and they applyed that place of Solomon Eccles 3. 1. There is a time to rent and a time to sow they who made this schisme say they rent the Law when they translated it Fiftly If we shall marke what manner of man this Ptolomeus Reason 5 King of Aegypt was we shall hardly be induced Ptolomeus Philadelphus a vitious man to thinke that he had such a care in translating of the Bible or that he would be at such charges to send for such a number of learned men to translate it for hee was a most vile and wicked man and hee was called Philadelphus as the Parcae or weerdsisters are called Eumenides for he killed his two brethren borne of Eurices and committed incest with his owne sister Arcinoe Sixtly Iosephus writeth that the Law was sent by Reason 6 Eleazer the hie Priest to Aegypt written in Golden Letters Iosep lib. 11. 2. but this is improbable for the Hebrew Doctors write that it was not lawfull for any no not for the King to write the Law but onely with Inke and when they saw the copy that was presented to Alexander the great having the name Iehova still written in Golden Letters the wise men amongst the Guliel Shickardus lib. 2. de iure reg Hebrae Iewes would have them rased out and to bee written with Inke See how the grecizing Iewes made up this fable of the agreement and consent of the Seventy
these Paraphrases cleare the Text then Paraphrases where they cleare the Text are to be used we are to make use of them Example Gen. 2. 24. He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Domum cubilis where the Paraphrast alludeth to the ancient custome of the Iewes for the children lay in their fathers chamber before they were maried Luk. 11. 7. My children are with me in bed Example 2. Gen. 12. 5. And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall eate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people to understand them for when the Scriptures are not interpreted they are like a Nut not broken The Scriptures not being interpreted to the people are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7. 15. In the Hebrew it is Veshibhro the breaking of it a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13. 15. And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this Nehem. 8. 8. Legerunt cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 10. Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet. 2. 5. The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate Esay 29. 12. 61. 12. Zach. 7 7. Act. 10. 20. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convocatio Scripturo sacra ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16. 29. THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Ioh. 7. 49. Esay 2. 3. And sometimes the Psalmes are called the Law Ioh. 15. 25. That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14. 21 In the Law it is written Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentateuchus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law the Prophets and Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propheta priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3. 24. Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15. 1. Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem that is two and ten and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2. 23. That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets yet it is said to bee spoken by the Prophets and they gave this to be the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all these Twelve small Prophets were
joyned in one booke The Conclusion of this is First the Lord hath summed Conclusion up all that he requireth of us in one word Love Rom. 13 10. Love is the fulfilling of the Law Then hee hath enlarged this word in two Mat. 22. 37. Thou shalt love the Lord thy God with all thine heart and thou shalt love thy Neighbour as thy selfe Thirdly hee hath enlarged these two into ten words Deut. 10. 4. And hee wrote on the Tables the ten words Fourthly hee hath enlarged them into Moses and the Prophets Mat. 22. 40. On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent even as wee hang a thing upon a Naile Esay 22. 23. So the Law and the Prophets hang upon these two EXERCITAT XVII Of the Division of the Psalmes Act. 13. 33. As it is also written in the second Psalme Thou art my Sonne this day have I begotten thee THe Psalmes are divided in five bookes as the five Bookes of Moses and the five Bookes joyned together called Quinque volumina as Canticles Ruth Lamentations Ecclesiastes and Esther The first booke of the Psalmes endeth with the 41. Psalme The second endeth with the 72 Psalme The third with the 89. The fourth with the 106. The fift with the 150. Psalme and these bookes end with the same words Baruch Iehova Elohe Iisrael mehagnolam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vegnad hagnolam Amen veamen Blessed bee the Lord God of Israel from Everlasting to Everlasting Amen Amen Psal 41. 13. so the rest of the bookes for the most part end thus And hence wee may gather that this verse was added by him who set the Psalmes in order and not by those who wrote the rest of the Psalmes This may appeare by the conclusion of Davids Psalme of thankesgiving 1 Chro. 16. 36. That they have borrowed their conclusion at the end of every booke from the conclusion of this Psalme The first two bookes were written by David and they David wrote the first two bookes of the Psalmes and set them in order end thus So end the Prayers of David the Sonne of lesse Psal 27. 30. That is here end the Psalmes which were both written and set in order by David The other three bookes were written by diverse Authors as by David Asaph the sonnes of Korah Ieduthun Moses Heman the Ezrite and when the writer of the Psalme is not set downe the Iewes hold that hee who wrote the former wrote that Psalme also Asaph wrote thirteene Psalmes Leasaph Lamed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes a note of the genitive case and sometimes of the Dative case and therefore some have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquando est nota Genâ—tâ—vâ— aliquando Dativi the word Mizmor leasaph a Psalme dedicat to Asaph to be sung be him but it should be Translated a Psalme of Asaph for Asaph was a Prophet 2 Chron. 29. 30. Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord with the words of David and Asaph the Seer And the style of Asaph is harder then the Style of David The second who wrote these Psalmes were the Sonnes of Korah and they wrote ten in number the The sonne of Korah wrote some of the Psalmes posteritie of Korah died not in the rebellion with their Father Num. 26. 11. Some of his posteritie wrote before the captivitie and foretold of the captivitie as the Psal 73. 74. And some of them when they were in the captivitie So some when they were returning from the captivitie as 66. Some after they were returned as 85. and 147. So Moses wrote a Psalme of the shortnesse of the life of man this Psalme was written when they were Moyses wrote a Psalme in the Wildernesse and yet it was not registred in the Canon till after the captivitie Thus we see the watchfull eye of God that had a care to preserve these bookes which were to bee insert in the Canon that none of them should perish So these Psalmes which were written by Ieduthun Ieduthun and Ethan wrote some of the Psalmes and by Ethan the Ezrite who were of the posterity of the Levites The Levites dutie was to teach the People and so the Lord made those Levites teachers of the people by their songs Of the inscriptions of the Psalmes THe Psalmes generally are intituled Tebilim praises because the most of them are songes of prayse therefore the whole are so called The generall inscription of the Psalmes is Tehilim The particular Inscriptions of them are eyther easily understood or hardly to be understood at all The inscriptions easie to bee understood are these First Lamnatzeahh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chiefe Musitian The singers were divided into so many orders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one sang according to their courses and when it befell the chiefe Musitian to sing then he caused to sing this Psalme committed to him The next title is Maschil a Psalme for instruction These were Psalmes which David made out of his owne experience Peter when thou art converted strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy brethren these were called Psalmi didascalici The third was Michtam Aurei Psalmi golden Luk. 22. 32 Psalmes all the Word of God is like fine gold Psal 119. And yet these Psalmes are called Golden Psalmes because there is some speciall and choyse matter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them so all the word of God is faithfull all to bee trusted yet Paul saith Fidus est hic sermo This is a faithfull saying 2 Tim. 1. 15. Having some notable things in it and as all the Ring is Gold yet the Diamond is the most excellent So although all the Word of God be excellent yet these are most excellent So some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intituled lehazcir Ad recordanduÌ„ to bring to remembrance as 38. 70. because they were made in remeÌ„brance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some notable deliverance or of some great benefit Fourthly some are called Psalmes of degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they brought the Arke from Davids house Psalmes which they sang when they carried the Arke out of the house of David to the Temple into the Temple they sang Psal 119. by the way it beginneth with these words Beaâ—i immaculati in via and intreateth especially of the Law of the Lord and there is not a verse in it except onely the 122. verse In omnibus versibus Psalmi 119. dempto versâ—â— 122. vna harum vndecem vocum invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath not some epithet of the Law of God in it as his Iudgements his Word his Statutes his Lawes his Testimonies his Commandements his Precepts his Covenant c And when they entred into the Court of the Gentiles with the Arke they sang the last part of this Psal 119. When they went further to the Court of the