people When a 〈◊〉 where they sung the Psalmes of degrees when they stood upon the first degree they sung Psal 120. which containeth the history of the deliverance of the people out of Egypt And when they stood upon the second degree they sung Psal 121. My helpe commeth from the Lord. When they were upon the third step they sung Psal 122. I was glad when they sayd unto mee let us goe into the house of the Lord. So they sung a Psalme upon every step as they ascended and upon the eight step when they beheld the excellent buildings of the Courts of the Levites they sung Psal 127. Except the Lord build the house they labour in vaine that build it When they entred into the Court of the Priests they sung Psal 128. And upon the last step they sung Psal Vide Villalpand in Ezek. 40. 28. 134. Blesse yee the Lord all his servants which watch by night in the house of the Lord. The people might goe no further then the Priests went forward with the Arke into the Temple and when they entred into the porch of the Temple they sung Psal 118. vers 19. Open to me the gates of righteousnesse When they were standing in the porch they sung these verses following This The Psalmes which the Priests sung when the Arke entered into the Temple and into the holiest of all is the gate of the Lord into which the righteous shall enter When they were in the midst of the Temple they sung the 22. verse I will praise thee for thou hast heard mee and art become my salvation and when the Arke entred into the holiest of all they sung Psal 24. The inscription of the Psalmes which we understand not are eyther Notes of Musicke or Instruments of Musicke Notes of Musicke or common Tunes with which Some inscriptions are Notes or tunes of Musicke the Psalmes were sung are these Gnal muth-labben Psal 9. gnal sheminith Psal 6. 12. gnal aijeleth Shahar Psal 22. gnal Ionath Elem Rechokim 56. Altaschith 57. 59. 75. gnal shushan Eduth 60. gnal shoshannim 45. 69. gnal shoshannim Eduth 80. gnal Mahalath Leannoth 88. Instruments of Musicke are these Neginoth 4. 6. 41. Some inscriptions are instruments oâ— Musicke 54. 67 76. Nehiloth 5. gittith 8. 81. Mahalath 53. The Instruments of musicke set downe Psal 150. none The Iewes who live now understand not the musicke nor musisicall instruments which were oâ— old of the Iewes themselves can distinguish them and they are ignorant of all these sorts of Musicke now but wee are to blesse God that the matter contained in these Psalmes may be understood by the Church The Psalmes againe were divided according to the Psalmes are divided according to the time time when they were sung some were sung every morning as Psal 22. at the morning sacrifice So Psal 92. was sung upon the Sabbath So at the passeover they sung from Psal 112. to vers 19. of Psal 118. and this was that hymne which Christ and his Apostles sang at the passeover Matth 26. 30. And when they had sung an Hymne they went out into the mount of Olives The Psalmes were divided also according to their Psalmes divided according to their subject subject The first booke of the Psalmes intreateth of sad matters the second of glad the third of sad the fourth of glad the fift of glad and sad matters There are some Psalmes which concerne Christ in Psalmes which concerne Christ his Natures and Offices His Natures as Psal 110. The Lord sayd to my Lord c. His kingly authority as Psal 2. His priestly office Psal 110. Thou art a Priest for ever after the order of Melchizedek So his passion Psal 22. So his buriall and resurrection Psal 16. and his ascension and glory Psal 118. 25. 26. when David was crowned King the people cryed Anna Iehova hoshignah na anna Iehova hatzlihhah na Save now I beseech thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord O Lord I beseech thee send now prosperity that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee O Lord to save the King and to prosper him And the Priest sayd Blessed bee hee that commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord we have blessed you out of the house of the Lord. This prayer is applyed to Christ Matth. 21. 9. Hosanna filio David they contract these three words Hoshignah na anna in one word Hosanna and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say Hosanna to the Sonne of David id est contingat salus filio David in altissimis they wished not onely prosperity and safety in the earth here but all happinesse Verum hosanna pacem gloriam comprehendit to him in the highest heavens Luk. 19. 28. There are some Psalmes which concerned Davids particular estate in his persecution by Saul by Absolon c. In his sickenesse in his adversity In his prosperity Psalmes which concerned David how he fell in adulterie and repented Psal 51. how he dedicated his house to the Lord Psal 30. how he purged his house of wicked men Psal 101. when hee entred to his kingdome 144. So a Psalme to his Sonne Salomon when hee was to succeed into the kingdome Psal 72. Lastly some Psalmes are divided according to the Letters of the Alphabet as Psal 25. 134. 111. 112. 119. Psalmi alphabetici 145. These Psalmes were distinguished by the Letters that they might keepe them the better in their memories and as Matthew summeth up the genealogie of Christ into three foureteene generations for the memories cause So these Psalmes are set downe after the order of the Alphabet to helpe the memory Psal 25 wanteth three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 111. every verse hath two letters of the Alphabet and the two last verses have three letters to make up the Alphabet So Psal 112. hath the letters after the same manner The 119. is distinguished by the letters of the Alphabet and here yee shall see that every Section as it beginneth with the letter so all the verses of that section began with that same letter as the first Section beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore all the eight verses in the first Section begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So Psal 145. Is set downe after the order of the Alphabet but it wanteth the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here some The Syriak Arabick Seventy and vulgar Latin adde this verse to Psalme 145. and make it the â—4 verse goe about to prove by this that the originall Copie is defective and therefore the Arabicke translation addeth a verse so doe the Seventy and the Vulgar Latine but if it be defective here why doe they not supply a verse likewise in Psal 34. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defective in the Alphabet we are not to thinke that there is any defect in the matter because these
Commandement Example 2. Matth. 5. 29. If thy right eye offend thee plucke it out and cast it from thee Here the words are not to be taken literally for this were contrary to the sixt Commandement but figuratively So this is my body is not to be taken literally for it is contrary to the analogie of faith because the heavens must containe the bodie of Christ untill he come againe Act. 3. 21. The second is figurative in rebus as in the Sacrament of the Supper when he sate with his Disciples he sayd This is my body he pointeth at the thing present and understandeth the thing that is not present he had the bread and cup in his hand and he sayd This is my body This is my blood In these propositions there is the subject and the attribute the subject is the bread and wine which he doth demonstrate the attribute is that which is signified by the bread and wine and these two make up but one sense propius remotius when Peter had made a confession that Christ was the Sonne of the living God Matth. 16. Christ to confirme this unto him and to the rest of the Disciples saith Tu es Petrus super hanc petram c. he pointeth at Peter but he understandeth himselfe upon whom the Church is Similie built and not Peter When a man looketh upon a picture he saith this picture is my father here he understandeth two things propius remotius to wit the picture it selfe and his father represented by the picture this picture at which hee pointeth is not his father properly but onely it representeth his father But some will object when it is sayd Hic est sanguis meus that the article hic agreeth with Sanguis and not Object with Vinum therefore it may seeme that it is his blood indeed and not wine that he pointeth at This cannot be for in the former proposition when Answ he sayd hoc est corpus meum he should have sayd hic est corpus meum because it repeateth the word panis as it is more cleare in the Greeke therefore the article hic hath relation to some other thing than to the bread at which he pointeth for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread or the wine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body and his blood When Moyses sayd Exod. 24. 8. Behold the blood of the Covenant here the word blood is properly to be understood because their covenants were confirmed with blood and there was no sacrifice without blood But when Christ sayd This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the Cup. When Christ saith This is my body This is my blood Quest how was he present with the bread and the wine there A thing is sayd to be present foure manner of wayes first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sunne is present by operation in heating and nourishing things below here Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Christ when he sayd this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed then hee should have had two bodies one visible and another invisible but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the bread and the wine represented his body and his blood So hee was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Which is the literall sense in those words Hoc facite Quest in mei recordationem doe this in remembrance of me Although there bee many things implyed in these Answ words both upon the part of the Minister and upon the part of the People yet they make up but one sense as upon the part of the Minister Take this bread blesse this bread breake it and give it to the people And upon the part of the people take this bread eate this bread c. yet all these looke but to one thing that is to the remembrance of Christs death and therefore the externall action bringeth to minde the internall action the remembrance of Christs death so that in these words there is but one sense When the testimonies of the old Testament are cited Testimonies of the old Testament cited in the New make but one sense in the new the Spirit of God intendeth propinquius remotius something nearer and something farther off yet these two make not up two divers senses but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20. 20. hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7. 1â— The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significaâ— fâ—rmam 2 Chron. 17. 17. to the farthest to Christ 2 Sam. 7. 19. he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape
a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19. 36. A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8. 9. Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31. 15. A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6. 9. and Christ saith Matth. 13. 14. In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23. 16. Well spakethe holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61. 7. The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4. 18. and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49. 6. I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31. 47. Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Destinatam applicationem per accommodationem Destinata Applicatio destinata per accommodatione is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one that is Destinatum Simile to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12. 13. this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world are come 1 Cor. 10. 11. And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6. 9. And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62. 11. Say to the daughter of Sion behold thy Salvation cometh So Zach. 9. 9. O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture when this phrase is added That the Scripture A Note to know the literall sense of the Scripture might be fulfilled As Ioh. 13. 18. But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his
practise The Lord Num. 15. 38. 39. commanded the Israelites The end of the Sadduces and Pharises Divinity to make fringes upon the borders of their garments that they might remember the Commandements of the Lord and keepe them the Sadduces gave themselves onely to looke upon the fringes and if they had onely remembred the Law they thought then they had discharged their duties but the end of the Pharises was to remember their owne traditions So the end of The end of the Monks and Iesuites Divinity the Monkes Divinity now is onely idle contemplation with the Sadduces and the end of the Iesuites Divinity now is onely to practise mischeefe and many Christians when they reade the Scriptures now they reade them not for practise but for to passe the time with they are like little children who seeke Nuts to play but not to breake them and eate the kernels The conclusion of this is Iam. 1. 22. Be yee doers of the Conclusi word and not hearers onely deceiving your selves EXERCITAT IIII. Of Adams knowledge before his fall Gen. 2. 19. Whatsoever Adam called every living creature that was the name of it FIrst consider in Adams knowledge the manner how he got this knowledge and secondly the measure of his knowledge His knowledge was inbred knowledge and not acquired for as soone as he did behold the creatures never Of the manner how Adam got his knowledge having seene them before he gave them all names according to their nature This knowledge being inbred it could not be acquired also nam duplex ejusdem scientiae in vno subjecto non datur causa there cannot be two causes given of one the selfe same knowledge in one subject although one and the selfe same knowledge cannot be said both to be acquired and inbred Adams inbred knowledge and our acquired knowledge are not diverse sorts of knowledge yet Adam might have had experimentall knowledge afterward of his inbred knowledge His inbred knowledge and our acquired knowledge are not divers sorts of knowledge for as the sight restored to the blind although it was miraculous yet when he saw it was one sort of sight with our sight so these inbred habites and acquired habites are but one sort of habits but these inbred habits in Adam and infused habits were more excellent than acquired habits for these things which God doth are such that nature cannot produce the like or so perfect as that wine which Christ made miraculously at the marriage of Cana in Galilee Ioh. 2. Things done miraculously are more excellent than nature can produce them was more excellent wine than other naturall wine so when Christ cured the blind their sight was more perfect than our naturall sight so when he made the lame to goe Act. 3. 16. So the habites of inbred knowledge in Adam were more perfect than any other sinfull man could ever attaine unto after him The creatures are lesse than the knowledge of God Of the measure of Adams knowledge they were equall with the knowledge of Adam before his fall but they exceed our knowledge now When the eye looketh upon the white colour it scattereth the Simile sight and the white colour exceedeth it but when it looketh upon the greene colour exaequat visum and it is a proportionable object for the eye but when it looketh upon a taunie colour it is lesse than the sight So the creatures are lesse than Gods sight they were equall with Adams sight before his fall like the greene colour and they exceed our sight since the fall as the white colour doth exceede our sight and because the heart since the fall is not so capable and so large to comprehend the knowledge of these creatures as it was before the fal therefore it is said 1 King 4. 29. that the Lord gave Salomon a wise heart as the sand of the Sea shoare that is to know an innumerable kind of things like the sand of the sea When a man is to infuse liquor into a Simile narrow mouthed vessell that none if it runne by hee enlargeth the mouth of the vessell So did the Lord enlarge the heart of Salomon that hee might conceive this heavenly wisedome and the knowledge of all things but the minde of Adam before his fall needed not this extention to rcceive these gifts Secondly the great measure of this knowledge which Adam had before his fall may be taken up this wayes The Hebrewes write that there were foure gates by the which Adam entred to see the Lord the first Porta creaturarū visibiliū intelligentiarum majestatis gloria was the gate of the visible creatures the second was by the gate of the Angels the third was by the gate of majestie and the fourth was by the gate of glory and they say that Adam entred three of these gates but the fourth was shut that hee entred not in at it in this life The first gate was opened unto him for in the creatures below here he saw the majesty and glory of God The Scriptures when they express any great thing they joyne the name of God with it as Ezek. 13. 9. great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est epitheton omnis rei admirandae magnae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haile is called Gods haile or sent by God el gabbish So 1 Sam. 26. cecidit sopor domini super eos that is a great sleepe fell upon them So a strong Lyon is called ariel the Lyon of God 2 Sam. 23. 10. So Moyses is said to be faire to God that is very faire Act. 7. 20. So Ninive was great to God that is very great The beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and greatnesse in the creatures led Adam to take up how great the Lord was Iacob when he saw Esau reconciled unto him sayd I have seene thy face as though I had seene the face of God Gen. 33. 10. This glimpse of goodnesse in the face of Esau made Iacob take up how good God was unto him The second gate was porta intelligentiarum the knowledge of the Angels they resembled God more than any visible creature doth therefore they are called Gods Sonnes Iob. 1. Chapt. and 38. Chapter 7. verse and they see his face continually Mathew 18. verse 10. As the Kings courtiours are sayd to see his face continually 2 King 25. 25. and the Angels conversing with him made him to come nearer to the knowledge of God The third gate was porta Majestatis he saw the majesty of God more clearely than any other did Moyses is sayd to see the face of God and yet it was but the sight of his backe parts compared with Adams and we see him but through a grate Cant. 2. 11. Heb. 11. 26. The fourth gate was porta gloriae That gate was reserved to bee opened for him in the heavens Let us compare the most excellent men with Adam and see which of them came nearest unto him in some things Moyses
came nearest to him in somes things Salomon came nearest unto him and in some things Daniel in some things Ioseph but Christ the second Adam excelled them in all In the knowledge and sight of God and his attributes Moyses came nearest to him Exod. 33. 13. Teach mee thy A comparison betwixt Moses and Adam wayes that is thy attributes So Psal 103. 7. He made knowne to Moyses his wayes that is his attributes for hee subjoyneth the Lord is mercifull and gracious slow to anger and full of compassion and he chideth not for ever here his wayes are his attributes Moyses came nearest to Adam in this knowledge Salomon in the knowledge of the politickes came nearer to Adams knowledge than Moyses did Moyses sate A comparison betwixt Salomon and Adam all the day long to judge the people Exod. 18. and hee stoode in need of Iethro's counsell to make choyse of helpers but Salomon could have found out all these things by himselfe without the helpe of another Salomon begged wisedome of God and it was granted unto him he desired wisedome to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be president of his counsell and to be his assister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule happily Wisedom 9. 4. Salomon came nearest to the knowledge of Adam in the Politickes and he is preferred to the wisest within the Church as to Heman and Dedan 1 King 4. 3. and to the wisest without the Church as to the Egyptians As he came nearest to Adams knowledge in the Politickes Salomon came neerest to Adams knowledge in the Politicks so likewise in the knowledge of naturall things for as he wrote from the Cedar of Lebanus to the Hyssope that grew out of the Wall 2 King 4. 33. that is as Iosephus explaineth it he wrote parables and similitudes taken from every one of these kinds and Tertullian saith well Familiare est sacris scriptoribus ut sublimiores veritates explicent per sensibilia nam idem qui est author naturae est author gratiae It is an usuall thing to the holy writers to illustrate heavenly things by earthly comparisons for he that is the God of nature is also the God of grace Salomon wrote from the tall Cedar to the small Hyssope that groweth out of the wall that is from the greatest to the smallest then he passeth by none of them for it is the manner of the Hebrews to marke The Hebrewes marke the two extreames and leave the midst for brevity the two extreames and to leave the midst for brevities cause as Num. 6 4 from the kernell to the huske here the Scripture omitteth the wine which is the midst betwixt the kernell and the huske Another example Exod. 11. 5. And all the first borne of the land of Egypt shall dye from the first borne of Pharoah that sitteth upon the throne unto the first borne of the maidservant that sitteth behind the Mill. The Scripture omitteth the midst here the rest of the people for shortnesse and expresseth onely the two extreames the highest and the lowest A third example Iob 24. 20. The wombe shall forget him and the wormes shall feede sweetly upon him the birth and the grave the two extreames include the whole life So Psal 121. 8. The Lord shall keepe thy going in and going out that is all thy wayes So Salomon writing of the two extreames the tallest and the least includeth all the rest Now if Salomon had such knowledge of these naturall things much more had Adam Adam had such knowledge of the creatures that he Adam gave fit names to the creatures knowing their qualities and nature gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light When hee gave names to the creatures hee gave To what things Adam gave names and to what he gave no names not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve And wee are to observe that there are many names which Adam Adam gave names to many things which are not found now in the Scripture gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it in the Scripture it is called Behemoth Iob 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur 15. and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10. 18. he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts When Adam imposed names to the beasts he imposed proper names to them not circumscribing them Adam gave proper namer to the creatures as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name These names which Adam gave to the beasts at the Names which Adam gave were perfect names first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10. 22. Tukkijm are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peacoks the Talmud calleth
it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie for although A comparison betwixt David and Adam he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14. 20. The Lord asked the king of Tyrus if he could match A comparison betwixt Adam and Daniel Daniel in wisedome Ezek. 28. 3. Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105. 22. A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators Iesus Christ the second Adam the personall wisedome A comparison betwixt the first Adam and the second Adam Christ of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45. 2. Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling expresse the great beauty that was in him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes it is put in two words as Ier. 46. gnegla jephe pija that is very faire Christ the second Adam in outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53. 2. but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam The conclusion of this is Adam having such measure Conclusion of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4. 6. and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom. 2. 15. Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative facultie sheweth unto it There are some primo-prima principia in the speculative Some principles in the speculative and some in the practicke faculty faculty and some in the practick facultie this is a principle in the speculative facultie Omne totum est majus sua parte and this is the first principle in the practike faculty the will Matth. 7. 12. Whatsoever yee would that men should doe to you doe yee even so to them These primo-prima principia are not naturally knowne How the first principles are knowne quoad actum perfectum but they are in potentia propinqua that is they may be most easily knowne for that which is actually perfect in the first degree is alwayes knowne and as soone as the creature existeth so soone they are knowne as the knowledge of an Angel is not potentiall but ever actuall but these first principles are made up without any reasoning discourse or foraigne helpe And as it is naturall for a stone to move downeward although it be not alwayes moving downeward yet because it hath that weight within it selfe and needeth no other helpe to make it move downeward as it needeth of a foraigne helpe to cause it to ascend therefore this motion is said to be naturall to it So because How the first principles are naturall to the mind the mind can make up these principles without any discourse therefore they are sayd to be naturall to it but when we make up a conclusion in a syllogisme the knowledge of this conclusion is not so easily knowne to me but we must borrow some midsts which are more knowne to us to make up this conclusion These first principles are naturally knowne but the conclusion in the syllogisme is 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
Prophets for the good of the Church Whether was the revelations by dreames or by visions the more perfect revelation Quest Intensive the revelation by vision was the more excellent but extensive the revelation by dreames was the Revelatio intensiva extensiva more excellent and that by vision came nearest to that which was intellectuall for they had no use of their senses in it the visions were presented to their understanding only When we take up a thing by sense first Something 's are presented to the sense somethings to the phantasie and some things to the understanding the sense transmiteth it to the phantasie and then the phantasie sendeth it to the understanding this is the most imperfect sort of knowledge Secondly when the vision is presented to the phantasie onely and the phantasie sendeth it to the understanding this is more perfect then the former And thirdly when the vision is presented to the understanding onely this is a higher degree In the Knowledge which they got by dreames first they had the dreame and when they were awake they got the understanding of it but in a vision they presently understood the thing presented unto them Because the revelation by vision was the more perfect sort of knowledge therefore Ioel saith your young men shall see visions and then he added your old men shall dreame dreames as the more imperfect sort of revelation Ioel. 2. 28. It may be asked why God revealed himselfe this way Quest by dreames The reasons were these First these things which Ans we begin to thinke upon when we are awake we begin The reasons why God revealed himselfe by dreames to try them by reason and if reason approve them not then we reject them but in a dreame the mind receiveth Reason 1 things not examining them by reason In matters Divine the lesse that reason have a hand in admitting of them the better it is and here it was better for the Prophets to be ruled by God and fitter for them to be schollers then judges The second reason why he taught his Prophets by Reason 2 dreames was this to let them see how farre his power exceeded the power of man for masters cannot teach schollers but when they are awake and giving heed but God can teach his Prophets in a deepe sleepe and in a dreame which gave the Prophets to understand what great commandement the Lord had over all the faculties of their mindes Hee revealed himselfe in dreames to them to let Reason 3 them understand that death tooke not away all knowledge from man and that there was another way to get knowledge than by discourse or reason The third way how the Lord revealed himselfe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Lord revealed himselfe to his Prophets by the holy Spirit his Prophets was by ruah hakkodesh by the holy spirit then the Prophets had all the use of their senses hearing one speaking to them as we doe every one another and seeing c. and the more use that they have of their senses the more unperfect was their revelation Drusius in Pentateuchum Others distinguish this sort of revelation which was by the holy Spirit from that which was properly called prophecie they say these who spake by the holy spirit were Prophets in that sense they were not called to attend still as Prophets such as was David a King Daniel a Courtiour But Esay and Ieremy were Prophets properly so called because they waited still and attended in the schoole of the Prophets The fourth way how God revealed himselfe was by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vrim thummim and they are alwayes joyned together except in two places of the Scripture Exod. 17. 21. What sort of revelation was by Vrim and Thummim and 1 Sam. 28. 8. This was a different kind of revelation from the former for by this the Priest did not prophesie neyther made songues to the prayse of God but having put on this breastplate it was a signe to him that God would answer these doubts which he asked of him it is called the Brestplate of judgement mishpat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth eyther the administration of publike judgements Esa 41. 3. or private affaires Pro. 13. 23. est qui absumitur absqe judicio that is because his family is not rightly administrat It is called then the breastplate of judgement because the Lord taught his people in their doubtfull cases what to doe by this vrim and The breastplate and the Vrim and Thumim are distinguished thummim Exod. 28. 30. Thou shalt put in the breastplate Vrim and Thummim Some hold that the twelve pretious stones set in the brestplate were called vrim and thummim as Kimchi but the Text maketh against that for the breastplate and the vrim and the thummim are distinguished vers 30. Some of the Iewes againe incline most to this sense that these two words vrim and Thummim were set in the breastplate as holinesse to the Lord was written in great letters upon a plate of Gold What this Vrim and Thummim were and set in the forehead of the highpriest But it seemeth rather that they were two pretious stones given by the Lord himselfe to be set in the brestplate and an Ancient Iew called Rabbi Bechai marketh that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrativum two are set downe cum he demonstrativo for their excellencie Neyther saith the Lord thou shalt make vrim and thummim as hee sayd of the rest of the ornaments of the Highpriests thou shalt make this or that The letters did not make up the answer It is commonly holden that the letters did shine out of the breastplate of Aaron when the Lord gave his answers to him that he might read the answer by the letters but this could not be as may appeare by the forme of the brestplate following The forme of the Breast-plate When David asked of the Lord 1 Sam. 23. 12. will the men of Keila deliver me and my men into the hands of Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord sayd ijsgiru they will deliver thee here the letters in the brestplate would have made up this whole answer Iod from Iehuda Samech from Ioseph Gimel from Gad Iod from Levi Resh from Reuben and Vau from Reuben but Iudges 20. 8. when the Israelites asked counsell of the Lord who shall goe up first to battell against Benjaman it was answered Iehuda Battechilla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuda shall goe up first now there was not so many letters in the brestplate to expresse this answer for there wanted foure letters of the Alphabet in the brest-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5. 23. when David enquired of There wanted foure letters in the Breast-plate the Lord shall I goe up against the Philistimes the Lord answered Thou shalt not goe up but fetch a compasse behind them and come upon them over
against the Mulberry trees The letters in the brestplate could not expresse all this therefore it was not by the letters that the Lord answered the Priest but when hee had on this brestplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rationale upon him then the Lord taught How the Lord taught the Priest by Vrim and Thummim him what to answer and this brestplate was but a signe unto him that the Lord would answer him as Sampsons hayre was a signe unto him that the Lord would continue his strength with him as long as hee kept his haire how was the strength in Sampsons haire not as in the cause or in the subject but onely as in the signe so in the Apostles garments and shaddow they The Vrim and Thummim were a signe onely that the Lord would answer the Priest were but a signe of their power which they had in healing miraculously and so was vrim and thummim but a signe of this that the Lord would answer the Priest The vrim and thummim were not alwayes with the The Vrim and Thummim were not ever with the Arke Arke for all the time of Saul they asked not counsell of the Arke 1 Chron. 13. 3. Let us bring againe the Arke of our God unto us for we enquired not at it in the dayes of Saul they went usually to aske counsell in the Tabernacle and Sanctuarie of the Lord Iud. 20. they went up to Silo where the Tabernacle was to aske the Lord then the Arke was in the Tabernacle but when the Arke was separated from the Tabernacle they might sacrifice in the Tabernacle So they might aske the Lord here by vrim and thummim although the Arke was not there When the Highpriest asked counsell for David at Nob the Arke was not there nor the Tabernacle but onely vrim and thummim but when the Arke and the vrim and thummim were together they alwayes enquired the Lord before the Arke and when they were separated they turned their faces towards the Arke wheresoever it was when they asked counsell by the judgement of vrim and thummim When David was in Ziglaeg 1 Sam. 30. he asked counsell of the Lord by the Priest but neyther the Arke nor the Tabernacle was ever in Ziglag a towne of the Philistims When any are sayd to aske counsell of the Lord They asked counsell of the Lord at the Arke by the High Priest who were not Highpriests as the Israelites are sayd thrice to aske the Lord. Iud. 20. 18. 1 Sam. 14. 37. 23. 2. 1 Chron. 14. they are understood to have done this by the Highpriest for Num. 27. 21. Ioshua is commanded to aske counsell at the Lord by Eleazer the High-priest The manner how he stood who asked counsell of the Lord by the Highpriest He shall stand before Eleazar How he stood who asked counsell by Vrim and Thummim the Priest who shall aske counsell for him after the judgment of Vrim before the Lord. Num. 27. 21. he stood not directly before the Highpriest for then he should have stood betwixt him and the Arke therefore liphne should be translated juxta a latere or beside the Priest Hee stood by the Highpriest when he asked counsell and hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard not what tht Lord sayd to the Priest but the Priest gave him his answer When two things are demanded of the Lord he answered The Lord by Vrim and Thummim answered distinctly to every question in order to them As 1 Sam. 23. 9. will they come up The Lord answered they will come up So he answered to the second question will they deliver me They will deliver thee They asked not counsell of the Lord by Vrim and Thummim but in great and weighty matters as David They asked counsell by Vrim and Thummim onely in matters of weight after the death of Saul 1 Sam. 2. So 2 Sam. 5. they asked the Lord for the King for the common wealth or for a tribe or for making of warres but in matters of lesse moment they asked not the Lord by Vrim and Thummim as if any thing had beene committed to ones custodie and it was lost they did not aske the Lord for it by Vrim and Thummim but the oath of the Lord was betwixt them Exod. 22. 11. When they got their answers by Vrim and Thummim God confirmed his answers sometimes by lot the Lord confirmed their answers sometimes by lot As 1 Sam. 10. 8. he asked first by Vrim and Thummim who should bee King and then it was confirmed by lot So when Ioshua divided the Land First he got his answer by Vrim and Thummim and then hee biddeth them cast lots as their lots ascended he distributed unto them Num. 26. 55. When the Highpriest consulted he stretched out his hands unto the Arke of the Lord. 1 Sam. 14. 19. collige manum tuam draw in thine hand The difference betwixt the predictions of the Prophets A difference betweene the predictions of the Priests by Vrim and Thumim and the predictions of the Prophets and the Priest by Vrim and Thummim was this The Prophets when they foretold things vt futura in seipsis as to fall out in themselves then they alwayes fell out but when they foretold things as they were in their causes then they might fall out or not fall out Example Esay saith to Ezekias set thy house in order for thou shalt dye and not live Esay 38. 1. looking to the second Prophesies as the respect the second causes and events causes and to Ezekias he shall dye But looking to the event he shall not dye So 1 King 21. 20. The Lord threatned to bring a judgement upon Achab and yet upon his humiliation spared him So the Lord threatned … ve forty dayes and Ninive shall be destroyed Ionah 3. 4. and yet when they humbled themselves they were not destroyed But that which was revealed by the Highpriest when he tooke on Vrim and Thummim tooke alwayes effect But it may be sayd Iud. 20. 23. shall I goe up to the Object battell against the children of Beniamin our brother The Lord answered goe up against him And yet they were killed In this first answer the Lord sheweth that they had Answ just cause to make warre against Benjamin but he an swered not to the successe of the battell because they were not as yet humbled and they trusted too much to their owne strength But when Phineas demanded what they should doe vers 28. when they were humbled they got a direct and more distinct answer goe up for to morrow I will deliver them into thine hand Bellermine the Iesuite that he may prove the infallibility De pont Rom. lib. 4. 3. of the Pope in judgeing in matters of faith alledgeth the Vrim and the Thummim which were upon the brestplate of the Highpriest which directed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation that he could
the Prophets and Aopostles knowledge differed frō the knowledge of Christ this was visio vnionis this excelled the knowledge of all creatures even of the Angels this was not called prophesie as he was comprehensor but as he was viator here upon the earth this his illumination is called Prophesie he is called the great Prophet Deut. 18. 15. and in this sort of knowledge hee excelled both men and Angels Secondly their knowledge differed from the knowledge of Angels and the glorified Spirits for prophesie as Peter saith 2 Pet. 1. 19. is like a light shining in a darke place but in Visio vnionis gloria raptus prophetiae Heaven there is no darkenesse Thirdly their knowledge differed from the knowledge that Paul had when he was taken up to the third heaven and this was called visio raptus their knowledge was farre inferiour to all these sorts of knowledge but it farre exceeded all the knowledge that we have Whether had the Prophets of God and the Secretaries Quest of the holy Ghost this their Prophesie and divine knowledge by way of habit or no Answ They had not this gift of prophesie by way of habit The Prophets had not the gift of prophesie by habite as the children of God have their faith and as Bezaliell and Aholiab although they had their knowledge immediatly from God to worke all curious workes in the Tabernacle yet they kept still this their knowledge as an ordinary habit but this gift of prophesie the Prophets had it not as a habit but they had neede still of new illumination when they prophesied Peter compareth prophesie to a light shining in a darke place 2 Pet. 1. 19. how long continueth light in a darke house no longer then a candle is there so this coruscation Simile or glimpse of the Spirit continued no longer with them but when the Spirit was illuminating them and teaching them they had the gift of prophesie even as they had the gift of healing but they could not heale when and where they pleased Paul saith I have left Trophimus sicke at Miletum 2 Tim 4. 20. So they could not prophesie when and where they pleased 2 King 4. 27. The Lord hath hid it from me and hath not told it me they had not this prophesie as a permanent habit but as that which was now and then revealed unto them Ier. 42. 7. And it came to passe after ten dayes here the Prophets behoved to attend untill he got a new revelation from the Lord and sometimes they waited longer and sometimes shorter for this revelation How differed the Prophets then from other men Quest when they prophesied not First yee shall see a difference betweene them and Ans others who prophesied Num. 17. It is sayd of those Prophets prophetarunt non addiderunt that is they Prophetia momentanea prophesied but that day onely that the Spirit came upon them but never after as the Hebrews expound it but the Prophets of the Lord prophesied often So 2 King 2. 3. The children of the Prophets came forth they prophesied but this gift of prophesie continued not with them but these Prophets of the Lord often prophesied And although they had not the habit of prophecie yet they were separated by God for that purpose to expect still for new illumination The third prerogative which the holy men of God had was this that they could not erre in their writing Prorogat 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 21. The holy men of God spake as they were inspired by the holy Ghost Matth. 10 2. Luk. 21. 15. Luk. 1. 17. The Peophets erred not in writing the Scriptures therefore the Prophets were called the mouth of God Luk. 1. 70. Ier. 15. 19. thou shalt be as my mouth Hee spake not onely by their mouthes but also they were The Prophets are called the mouth of God his mouth And contrary to this is that lieing Spirit in the mouth of the false Prophets 1 King 22. 22. The secretaries of the holy Ghost erred sometimes in some of their purposes and in some circumstances Wherein the Prophets and Apostles erred of their calling but in the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9. 33. David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17. 2. Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16. 6. Samuel sayd surely the Lords annointed is before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21. 4. But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long defferred in getting of the kingdome So when he wrote a letter to Ioab with Vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme that all which they wrote in holy Object Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15. 24. and yet he never came to Spaine We must distinguish betweene their purposes externall Answ and their doctrine they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1. 20. He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Object Corinthians to grieve them 2 Cor. 7. 8. If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them and when Answ he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man he putteth the Simile poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe But if the Scriptures be Divinely inspired how say Object they Iud. 16. 17. there were about three thousand upon the roofe of the house So Act. 2. 40. and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God The Scriptures set downe the number that way because Answ it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Peter
none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4. 23. So cap. 14. 21. to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2. 9. The booke of God then was not lost in the captivity and written anew againe by Esdras but onely he set the bookes in order after Esdras wrote nothing of the Scriptures but onely set the bookes in order the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Num. 21. 14. By this it cannot bee inferred that any canonicall Ans booke is perished for this word Sepher signifieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records and belonged nothing to the canon of the Scriptures Some things written by the Prophets not as they were Prophets Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4. 33. But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards therefore the Hezekiah buried Salomons bookes of physick Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke and bury it And the Talmud saith that Hezekiah did two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4. 32. yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25. 1. And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church so those servants copied out these Proverbes which were profitable Salomons Proverbs and Songs which were not profitable to the Church perished for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam 1 Chron. 29. 29 Now the acts of David the King first Object and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Not onely the things which David did in Israel are Ans set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar against the Moabites and against Tobh King of Hemath And where it is sayd over Hieron in Esa 13. all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh and therefore in the originall it is Haaratzoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that earth 2 Chro. 33 19. The prayer of Manasseh and how God Ob. was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16. 5. 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1. 13. But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings First we must know that there were many Prophets Answ who prophesied whose prophesies were never written as the prophesies of the children of the Prophets and the prophesies of those who prophesied from the Some
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
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