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
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
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
sayd to him wherefore commeth this madde fellow 2 King 9. 11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18. 10. And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them they did it not with paine and The Prophts did not write with paine and studie study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36. 17. 18. Salomon saith Eccles. 12. 12. In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2. 26. He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labon Seeing all that wrote the holy Scriptures were enspired Quest by the holy Ghost why was this Epithete appropriate Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iohn to be called a Divine Revela 1. 1. For they were all Divines who wrote the holy Scriptures The Greeke Fathers when they spake of Christ Answ and specially Chrysostome they distinguish betweene Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The The Lord came to the wicked but the word of the Lord came to his Prophets Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets Hosea 1. 1. The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets sed Loqui in aliquem est Loqui in alique loqui in aliquem vt differunt maledicere to raile against him thus Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi The conclusion of this is Matth. 10. 20. It is not yee Conclusion that speake but the Spirit of our Father which speaketh in you So it was not they who wrote but the Spirit of the Lord in them 2 King 13. When Ioash the King of Israel tooke a Bow in his hand Elisha laid his hands upon the Kings hands and Elisha bad him shoote and he sayd the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria it was not the Kings hand that directed the Arrow here but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow so it was the hand of the Lord laid upon the hands of his Secretaries which directed them to write the holy Word of God EXERCITAT IX Arguments proving the Scriptures to bee Divine 1 Thess 2. 13. Yee received it not as the Word of man but as it is in truth the Word of God THe Testimonies which prove the Scriptures to be Divine are first the Testimonie of God himselfe when he approved them by his Spirit and when they were laid before him by Vrim and Thummim Secondly arguments drawne out of the Scriptures themselves Thirdly the Testimonie of the Church Fourthly the Testimonie of those who were without the Church Deus testatur Scriptura contestatur Ecclesia subtestatur God beareth witnesse to the Scriptures two wayes Deus testatur First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be Quest his Word whether is this a publike or a private Testimony This is a publike Testimony which the Spirit Testifieth Ans to the whole Church and to the severall members of it that these Bookes are holy Scripture for the same Spirit which endited the Scriptures to the Church testifieth still to the Church and to the particular members thereof that the Scriptures are the Word of God The second Testimony which God gave to the Scriptures was his externall testimony given by Vrim and Thummim testifying these Bookes of Moyses and the Prophets to be the holy Scriptures What are we to thinke of these Bookes written and Quest set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim These Bookes were called Ketubhim written Bookes Answ to put a difference betweene them and these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were confirmed by Vrim and Thummim they who wrote these Bookes were inspired by the holy Ghost as well as these who wrote the former and they were confirmed by the
one language and of one speech THe Old Testament was written originally in Hebrew and the New Testament in Greeke The Character in which the Old Testament was In what character the Scriptures were written at the first written first was the Samaritane Character It was called the Samaritane Character not because the Samaritans used it first but because it was left to the Samaritans after the Iewes refused it This Samaritane Character was the first Character as may be seene by the inscriptions upon their shekels set Why called the Samaritane character downe by Arius Montanus Beza and Willet upon Ezekiel And sundry of the Iewes ancient monuments have these letters upon them The Character at the first was the Iewes and not the Samaritans as is proved by the inscriptions of the shekels The inscriptions upon the Shekels shew the Samaritane character to be the first The inscription is this Ierusalem hakkodesh but no Samaritan would have put this inscription upon it for they hated Ierusalem and the Iewes therefore this inscription must bee the Iewes and not the Samaritans Secondly most of these ancient shekels are found about Ierusalem therefore the shekel and letters upon it The Iewes kept the Samaritane character in the captivitie was at the first the Iewes and not the Samaritans This Samaritane Character the Iewes kept still in the time of the captivity when Belshasser saw fingers writing upon the wall Mene mene tekel c. Dan. 5. 25. These Characters were the Samaritan Characters therefore the Babylonians could not reade them because they knew not that Character neyther could the Iewes understand the matter although they knew the letters to the Babylonians it was like a sealed booke and to the Iewes it was like an open booke to an unlearned man because they understood it not Esa 29. 11. But Daniel read it and understood it both because he knew the letters and also understood the Chaldee tongue Esdras changed this Character after the captivity Hieron in â—erfat lib. regune and left it Idiotis to the Samaritans and he set downe this new Character which before was the Chaldee Character The reason why he changed it was this because being long in the captivitie they forgot their owne language that they could neyther reade it rightly nor write it rightly and therefore he changed the Characters in these which we have now But the ancient Samaritan Character seemeth to bee Why Esdras changed the Character kept still in Lamina sacerdotali in the plate of Gold which was upon the forehead of the Highpriest after the captivity for they might change none of the ornaments of the Highpriest So neyther that which was written upon the plate of Gold Kokesh Laihova holinesse to the Lord because the Lord commanded these cloathes and ornaments to be made for him and his seede after him Exod. 28. 43. The Inscription which was upon the Plate of Gold in the forehead of the Highpriest The New Testament was written originally in the Greeke Character and there were two translations of it Syriacke and Arabicke the Syriacke was written in the Syriacke Character which differed much from that which is called Alphabetum Salomonis or the Character which Salomon found out This Character Pineda setteth downe in his booke De rebus Salomonis These diverse Characters may be seene setdowne here as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character Antiquier Mosis sive Samaritanorum Recentior Samaritanorum Hebraeorum sive Merâ—bha Ezrae recentior Chaldaeorum antiquorum nunc Rabbinorum Antiquorum Arabum seu Alphabetum Salomonis Arabum Recentior Syrorum Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Old Testament was originally written in the Hebrew tongue and some of it in the tongues derived from the Hebrew as Chaldee We may know the Hebrew was the first originall tongue because it hath fewest Radicall letters whatsoever tongue is derived from thence it addeth some letters to the first originall as from the Hebrew word Galal commeth Golgotha the Syriacke word So Gabbatha Bethsaida from Gabha and Chased Secondly that language which the Lord spake to Adam Abraham and Moyses and they to him must be the originall language But God spake to them in the Hebrew and he wrote the two Tables with his owne hand in this language And thirdly that language which expresseth the nature of things and their affections most clearely and in fewest words that must be the originall language but the Hebrew doth this therefore it is the first language These tongues which were Propagines and Dialects of The Iewes understood these tongues which had affinity with the Hebrew the Hebrew the Iewes understood them when they heard them spoken and when they read them but they understood not the strange tongues which had but small affinity with the Hebrew When Laban and Iacob made a covenant Laban called the heape of stones jegar Sagadutha in the Aramean tongue which had small affinitie with the Hebrew but Iacob called it Galeed Gen. 31. 47. But if there was little affinity betwixt the Aramean Object language and the Hebrew how is it that they say 2. King 18. 26. Speake to thy servants in the Syrian language for we understand it They might understand it for they were Courtiours and States men and so learned it as we learne now the Answ The Hebrewes understood not the Syrian language but by learning Italians and French language And Abrahams servant spake to Nachor in the Aramean language hee being borne in Damascus which was in Cylo-Syria and wee may thinke that Nachor and his house understood the Hebrew tongue being of the posterity of Heber and keepe that tongue as Abraham did who came out of Vr of the Chaldees Assyria or Syria hebraice Aram comprehended all Palestina The large extent of the Syrian language Damascus the Kingdome of Assyria Chaldea babylon Arabia Cylo-Lyria and Antiochia Zoba Adiabena therefore all the languages which were spoken in these parts tooke their generall denomination from Syria as Syro-aramaea the language which Laban spake in Mesopotania Syro-Chaldaea or Babylonica was that which they spake in Babylon Syro-Antiochena which they spake in Antioch or Phoenicia although they were Propagines or Dialects of the Hebrew yet they understood them not while they were taught therefore Nabuchadnezzer caused to instruct the children of the Iewes in the Chaldee tongue Dan. 1 4. but the Syro-Arabean and the Palestine or Cananitish language they might understand it because it came nearer to their owne language The Aegyptian tongue differed much from the Hebrew The Iewes understood not the Egyptian tongue Psal 81. 5. Ioseph heard a language in Aegypt which he understood not Ioseph here is put for the whole people of the Iewes because there was no affinity betwixt the Hebrew and the Aegyptian tongue therefore they understood
Apostles when they cited them or Heathenish history were not sanctified untill they were insert in the booke of God therefore Tertullian writing to his Wife and citing that verse Evill speeches corrupt good manners 1 Cor. 15. 33. saith Memor illius versiculi sanctificati per Apostolum the Apostle sanctified this verse when hee borrowed it from the Heathen And as a woman that was Heathenish when she became a Proselyte shee might enter into the congregation and a Iew might marry her so these Iewish and Heathenish histories God sanctified them that they might enter into the Congregation and become holy Scriptures and so the holy Spirit sweetned the salt waters of Iericho that the children of the Prophets might drinke of them 2 Kings 2. 21. There are many proper names set downe in the Many names in the Scriptures which are not Hebrew names Scriptures which are not Hebrew names but some of them are Chaldee some Assyrian and some Persicke names Ier. 39. 3. And all the princes of the King of Babylon came in and sat in the middle gate even Nergal-Sharezer Samger Nebo Sersechim Rabsaris Nergal Sharezer Rahmag with all the residue of the Princes of the King of Babylon And that wee may know what names are Chaldee names what Syriacke and what Persicke Marke this Table following concerning these names and the composition of them taken out of Scaliger Nomina propria Chaldaeorum 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach 5 Meschach 6 Sadrach 7 Letzar retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phil 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad  Exempla  Nebuchad nezzar ex 1. 24. 7.  Hevil-mero-dach ex 13. 3. 20.  Nebo-zar-adan ex 1. 21. 12. Nomina propria Assyriorum 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballat 11 Osen the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar 16 Shar  Exempla  Salman-asser ex 2. 9.  Assar-haddon ex 9. 5.  Sen-ballat ex 13. 10.  Sen-cherib ex 13. 4.  Teglath-phul-asor ex 3. 14. 9. Nomina propria Persarum 1 Ari 2 Thir 3 Thiri 4 Mithri 5 Pharsam 6 Pharu 7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Va 17 Zata 18 Arth atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku vel Kau 25 Ros vel rus 26 Kana  Exempla  Mithri-dates ex 4. 9.  Achos-va-rosh ex 19. 16. 25. How shall we discerne in what language a booke was Quest written There be two speciall notes whereby wee may discerne Answ this the first is Interpration and the second is Allusion First is Interpretation when the Spirit of God interpreteth a strange word into another tongue then the To know in what language a booke was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 booke was written in that language in which the word is interpreted Example Esth 9. Pur this persicke word is interpreted by the Hebrew goral therefore the booke was written in the Hebrew and not in the Persicke tongue by Mordecai or by him who else wrote the booke Example 2. Abba Pater Rom. 8. 15. Abba is the Syriack word and Pater the Greeke word because Abba is interpreted by Pater therefore the Apostle hath written this Epistle in Greeke and not in Syriack And so Thomas is called Didymus Ioh. 11. 16. therefore the Gospel of Iohn was written originally in Greeke and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contracte not in Hebrew So Heb. 7. 2. Melchisedeck the King of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemiâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem first by interpretation King of righteousnesse and after that King of peace The word Melchesedeck which is one word for the understanding of the Graecising Iewes he divideth it in two and showeth in Greeke that Act. 13. 8. Elimas by interpretation Magus this word Magus is degenerate in a Greeke word therefore this booke was written in Greeke Salem signifieth peace and Zedek Iustitia righteousnesse as if yee would say frugifer qui fert fructum cornifer qui fert cornua here because the interpretation is in Greeke we may know that this Epistle hath beene written originally in Greeke The second note to know in what language bookes have beene written is by the Allusion of words in the Scriptures for there are many allusions in the Hebrew and in the Chaldee tongue when they are translated in the Greeke or any other language they loose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans Paranomasia apud Thâ—rgâ—mistoâ— inter Cabhal Cebhel that grace as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cebhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cobal apud Tergumistos est caligare but Ioh. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shined in darkenesse and the darkenesse comprehended it not Here the sweet allusion which is in the Chaldee perisheth in the Greeke So Ioh. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriacke expresseth it by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet allusion Min tirghna letira which is not in the Greeke where the words fall alike which will not fall Elegans paranomasia apua Syros inter tirghna tua out in other languages There was a question betwixt Origen and Africanus whether the history of Susanna was written in Hebrew or in Greeke Africanus denyed that it was written in Hebrew but in Greeke and he proved it thus When Daniel examined the Witnesses who testified against Susanna he tooke the witnesses a part and enquired at one of them under what tree hee saw her commit that villanie he said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lentish tree then Daniel alluding to this sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of God hath received sentence of God to cut thee in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divido seco findo peeces So he inquired at the other under what tree he saw her he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder a Prime tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serra divido seco Then Daniel sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Lord waited with the sword to cut thee in two Africanus by this allusion of words gathered that this history was not originally written in Hebrew but in Greeke The Conclusion of this is the Old Testament was first written in Hebrew This was the first language Conclusion by which the Lord spake to the Patriarches and in which the Angels spake to men and it was the language which all the world spake before the confusion of Babylon and it is the mother tongue from whence many other tongues are derived and it is holden by some to be that tongue in which we shall speake one to another in the life to come Therefore we should
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
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
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
excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not found now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55. bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121. Samaritan edition not the originall 112. it differeth as much from the originall as the Seventy ibid. it addeth and diminisheth from the originall Text 113. the writing of it in many parts Kabbalisticall 114. 115. 116. Sciences the birth of reason 3. Sciences fourefold ibid. Scriptures approved by Gods outward and inward testimony 76. reasons proving them to be divine 87. they are clearely set downe 80. they cohere well 104. the agreement of them 81. not written to satisfie mens curiositie 87 somethings in them bōrrowed from the heathen history 96. some things from the Iewish history ibid. Scriptures to be interpreted 162. their division 64. they were not divided in Chapters at the first 175. divided in Haphtaroth and parashoth by the Iewes ibid. of their sense 177. but one literall sense 178. how to finde out the literall sense 179. Seventy who and why so called 143. T Text the meaning of it knowne by the antecedent and consequent 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe 132. 133. 134. vulgar Latine translation 153. by whom finished ibid. V Verity threefold 16. Vision twofold 45. fourefold 57. Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them 53. they asked counsell by them in weightie matters 55. they were not in the second Temple 59. W Word why God would have it written 6◠the certainety of it ibid. considered two wayes 61. World compared to Egypt Y Yere twofold 175. the Law read once in the yeare ibid. EXERCITATIONS DIVINE The first Booke containing diverse Questions for the understanding of the Scriptures in generall Exercitat Divine 1. Of the excellency of DIVINITIE above all other Sciences 2 TIMOT 3. 16. All Scripture is given by inspiration of God c. HVmane Sciences and Arts have Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna beene fitly compared to the dough which the Israelites brought out of Egypt Exod. 12. 34. which they fed upon untill they got Manna This dough was prepared by much labour by plowing by sowing by reaping by grinding kneading and baking So humane Sciences which are the birth of reason are bred below here but Divinitie is like unto Manna which was prepared or ready to their hand they neither plowed for it neither did sow it nor reaped it So Divinity is prepared in heaven and sent downe to teach the Church here below The dough which they brought out of Egypt Deut. 16. 3. is called panis pauperum the poores The dough the bread of the poore bread it is called the poores bread because the poore in their necessity could not bee at leasure to ferment it and it had not so pleasant a relish therefore it is called the poores bread but Manna is called the bread of Manna the bread of Angels Angels Psal 78. 25. It is called the bread of Angels because it was brought downe by their ministerie and it was so pleasant in taste that if the Angels had eaten bread it might have served them So 1 Cor. 13. 1. If I speake with the tongue of Angels that is if the Angels had tongues to speake with And as farre as Manna surpassed the poores bread as farre and farther doth Divinity surpasse humane Sciences and Arts. Againe the world hath beene well compared to Egypt The world compared to Egypt and
came nearest to him in somes things Salomon came nearest unto him and in some things Daniel in some things Ioseph but Christ the second Adam excelled them in all In the knowledge and sight of God and his attributes Moyses came nearest to him Exod. 33. 13. Teach mee thy A comparison betwixt Moses and Adam wayes that is thy attributes So Psal 103. 7. He made knowne to Moyses his wayes that is his attributes for hee subjoyneth the Lord is mercifull and gracious slow to anger and full of compassion and he chideth not for ever here his wayes are his attributes Moyses came nearest to Adam in this knowledge Salomon in the knowledge of the politickes came nearer to Adams knowledge than Moyses did Moyses sate A comparison betwixt Salomon and Adam all the day long to judge the people Exod. 18. and hee stoode in need of Iethro's counsell to make choyse of helpers but Salomon could have found out all these things by himselfe without the helpe of another Salomon begged wisedome of God and it was granted unto him he desired wisedome to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be president of his counsell and to be his assister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule happily Wisedom 9. 4. Salomon came nearest to the knowledge of Adam in the Politickes and he is preferred to the wisest within the Church as to Heman and Dedan 1 King 4. 3. and to the wisest without the Church as to the Egyptians As he came nearest to Adams knowledge in the Politickes Salomon came neerest to Adams knowledge in the Politicks so likewise in the knowledge of naturall things for as he wrote from the Cedar of Lebanus to the Hyssope that grew out of the Wall 2 King 4. 33. that is as Iosephus explaineth it he wrote parables and similitudes taken from every one of these kinds and Tertullian saith well Familiare est sacris scriptoribus ut sublimiores veritates explicent per sensibilia nam idem qui est author naturae est author gratiae It is an usuall thing to the holy writers to illustrate heavenly things by earthly comparisons for he that is the God of nature is also the God of grace Salomon wrote from the tall Cedar to the small Hyssope that groweth out of the wall that is from the greatest to the smallest then he passeth by none of them for it is the manner of the Hebrews to marke The Hebrewes marke the two extreames and leave the midst for brevity the two extreames and to leave the midst for brevities cause as Num. 6 4 from the kernell to the huske here the Scripture omitteth the wine which is the midst betwixt the kernell and the huske Another example Exod. 11. 5. And all the first borne of the land of Egypt shall dye from the first borne of Pharoah that sitteth upon the throne unto the first borne of the maidservant that sitteth behind the Mill. The Scripture omitteth the midst here the rest of the people for shortnesse and expresseth onely the two extreames the highest and the lowest A third example Iob 24. 20. The wombe shall forget him and the wormes shall feede sweetly upon him the birth and the grave the two extreames include the whole life So Psal 121. 8. The Lord shall keepe thy going in and going out that is all thy wayes So Salomon writing of the two extreames the tallest and the least includeth all the rest Now if Salomon had such knowledge of these naturall things much more had Adam Adam had such knowledge of the creatures that he Adam gave fit names to the creatures knowing their qualities and nature gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light When hee gave names to the creatures hee gave To what things Adam gave names and to what he gave no names not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve And wee are to observe that there are many names which Adam Adam gave names to many things which are not found now in the Scripture gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it in the Scripture it is called Behemoth Iob 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur 15. and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10. 18. he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts When Adam imposed names to the beasts he imposed proper names to them not circumscribing them Adam gave proper namer to the creatures as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name These names which Adam gave to the beasts at the Names which Adam gave were perfect names first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10. 22. Tukkijm are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peacoks the Talmud calleth
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
in the second Temple The last way how God revealed himselfe in the second How the Lord revealed himselfe by the poole Bethesda Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5. 4. It was not the Angell that cured them here for it is a true Axiome of the Schoolemen pars natur a non potest super are naturam An Angell cannot worke a Miracle an Angell is but a part of nature therefore hee cannot worke a miracle which is above nature It was Christ himselfe who wrought the miracle it was hee What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11. 21. So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5. 6. Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all The conclusion of this is seeing wee have a more Conclusion cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10. 28. dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20. 31. But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbnm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally cause and this word is considered eyther essentially or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature Simile and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write because then the Fathers Why God would have his word written were not of so long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles It was necessary then that the word should be written God revealeth himselfe most surely to us by his word that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1-19 We have also a more sure word of prophesie here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1. 8. preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luke 16. 31. The Church of Rome then doth great wrong to Christians The Church is not the last resolution of our faith when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2. 20. the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Whether is it an Article of our faith to beleeve that Quest the Scriptures are the Word of God or not Some things are both de fide de verbo fidei as Ans Christ is Emmanuel Secondly somethings are de verbo Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word
erred in a matter of faith Gal. 2. 14. Object The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2. 14. Ans Wherein Peter erred That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing All men are subject to error the Prophets and Apostles Ob. are men therefore subject to error The Prophets and Apostles are considered as members Ans of the Church and so they might erre and they pray The Apostles considered two manner of wayes as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre What needed Nathan to be sent to David to attend Quest him continually one Prophet to another Although one Prophet stood not in need of another Answ yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3. 29. First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause The fourth prerogative they were holy men Holinesse Prerogat 4 distinguished them from those Prophets which were profane and unsanctified who had the gift of The pen-men of the holy Ghost were holy men illumination but not of sanctification the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9. 7. because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35. 25. Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe God will have no man but holy men to be his secretaries See more of Salomon in the Politiks Luk. 1. 70. As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2. Sam. 12. 25. and whom God loveth he loveth to the end The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God the Spirit inlightned them and directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them when they wrote they were inspired three Illuminati antecedenter per concomitantiā subsequenter manner of wayes first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was the pen of a swift writer Psal 45. 1. That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately the truth of these things which How Luke differed frō Tertius and Baruch he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them There was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16. 22. or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequentèr the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36. 2. Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14. 26. the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them and A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one
not this tongue So Psal 114. 1. they departed from a people of a strange language or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people they called them all barbarous whom they understood not and because the Iewes understood not the Aegyptian tongue therefore Ioseph made him to speake to his brethren by an Interpreter Genesis 42. 23. The Cananitish language was a daughter of the Hebrew The Cananites language a diolect of the Hebrew tongue or rather one with the Hebrew tongue and this we may perceive by the names of the townes men and places which were imposed to them by the Cananites as Iericho Salem Kiriath-arba Kiriath-Sepher Beth-dagon so the names of men Melchizedeck Adonibezek Abimelech And if the Cananitish tongue had not beene all one with the Hebrew how could the Patriarches have kept conference with those in Canaan and made their Bargaines and Contracts with them this is cleare also by the example of Rahab who could speake to the Spyes and they understood her and so Ioshua to the Gibionites The Lord would have this tongue continued amongst the Cananites because the Hebrewes were shortly to inhabite that land and to converse with the Cananites for a while untill they had rooted them out There is some of the Old Testament written in the Some of the Old Testament written in the Chaldee tongue Chaldee tongue which hath great affiance with the Hebrew and some of it written in the Syrian dialect as Iob which the Idumeans used and it differed little from the Hebrew tongue but it differed much from the Syrian language now but more from Arabia Ismaelitica which the Turkes speake now in Asia and Africa There are some words found in the Old Testament which are Egyptian Gen. 41. 43. Some Phaenitian as Chabbul 1 King 9. 13. Some Persian words as Pur Esth 9. 24. and some moabitish There is one verse in Ieremy originally written in the One Verse in Ieremie originally written in the Chaldee tongue Chaldee tongue Ier. 10. 11. whereas all the rest of that prophesie is written in the Hebrew tongue The gods that have not made the heaven and earth even they shall perish from the earth and from under these heavens The reason why this verse was written in the Chaldee tongue was this because the Iewes now were to be carried to Babylon and when they should be sollicitated there to worship their gods they should answer them in their owne language cursed be your gods for they made neyther heaven nor earth That of Daniel and Ezra which is written in the Chaldee tongue was transcribed out of the roules and registers Something 's taken of the registers of the Chaldeans and insert in the Scriptures of the Chaldeans and insert in the bookes of God but that which the holy Ghost indited originally to Daniel and Ezra was written in the Hebrew tongue the rest was borrowed but out of their registers as first Nebuchad-nezzers dreames Dan. 2. So Nebuchad-nezzer setteth up a golden image Cap. 3. So Nebuchad-nezzers dreame Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue the seventh Chapter is onely excepted it is written also in the Chaldee tongue although it was originally endited to Daniel because it is a more cleare exposition of the monarchies revealed before to Nebuchad-nezzer and Belshasser and set downe in their owne Registers in the Chaldee tongue but the eight Chapter and the rest are wholly written in the Hebrew tongue which were indited immediatly by God to Daniel and not transcribed out of their registers as the rest were So that part of Ezra which is written in the Chaldee tongue is but transcribed and written out of the decrees and letters of the Kings of Media and Persia from the eleventh verse of the fourth Chapter to the seventh Chapter The Chaldeans and Persians used to register and keepe a Chronicle of all their memorable deedes and what befell them and so of their visions and dreames and they caused to write them and interpret them so did the Persians Esth 9. 32. and Daniel wrote these visions in the Chaldee tongue and he set them downe for the good of the Church that they might understand that their conditions should be under the Heathish Kings The holy Ghost borrowed somethings first from Something 's in the Scriptures borrowed from the Heathen History the Poets and secondly from the history of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9. 32. and he who wrote the Booke of Esther borrowed the history out of that booke These things which are borrowed from the Something 's in the Scripture borrowed from the Iewish History Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7. 5. So it is easier for a Camell to goe thorow the eye ef a Needle Matth. 19. 24. So it is hard to kicke against prickes Act. 9. 5. Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis proveth out of Georgius See Scaliger Euseb Pag. 245. Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1. 5. Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the
perpetuum amongst the Heathen why doe they then translate it For ever because Amos 8. 7. and 2 Sam. 2. 26. Lament 5. 20. the word Netzahh signifieth both Victory and Eternitie A third example Gen. 8. 21. Dixit ad cor suum dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victoria Aeternitas but the Chaldee saith Bemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase the Evangelist Iohn followeth but this is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase used amongst the Greekes A fourth example Give us this day our daily bread Matth. 6. 11. The Greeks say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem quotidianum but the Syriacke hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crastinum panem that bread which may feede us to day and to morrow So Iam. 4. 6. The Lord exalteth the humble but according to the Hebrew and Syriacke phrase to Exalt is to lift up on the Crosse Ioh. 8. 28. When yee have lift up the Sonne of man or exalted the Sonne of man that is lifted him up on the Crosse These particular phrases used by the Seventy would be marked And besides these if we shall looke more nearely to the stile of the Scripture as to the simplicity of it then we The simplicity of the stile of the Scripture is admirable shall much more admire it 1 Cor. 2. 4. My preaching was not with inticing words of mans wisedome but in demonstration of the Spirit and of power Againe the Evidence of the stile the judgements of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculata fides cum qu◠ipse videt God are set downe so vively in the Scripture as if a man were looking on with his eyes this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greekes as we may see in the deludge the overthrow of Sodome and the miracles in the Wilderdernesse set downe so clearely before us as if we had beene eye witnesses of them See a notable example Psal 7. 12. 13. By a borrowed kind of speech he setteth forth the judgements of God which were to over take the wicked as if we were looking on If he turne not he will whet his Sword he hath bent his bow and made it ready he hath also prepared for him the instruments of death he hath ordained his arrowes against the persecutors Eightly the Fulnesse of the speech The Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein nothing is wanting neyther in the enumeration of the parts or explication of the causes or reciting of the circumstances for the holy The holy Ghost setteth downe all circumstances belonging to the purpose whereof hee intreateth Ghost setteth downe all the circumstances belonging to the purpose So the Apostle Rom. 1. describeth at large the vanity and impiety of the Gentiles And Rom. 2. the hypocrisie of the Iewes and Cap. 3. he maketh a full description of the corruptions of man reckoning up the parts There is none righteous no not one vers 10. There is none that understandeth there is none that seeketh after God vers 11. They are all gone out of the way they are altogether become unprofitable there is none that doth good no not one Vers 12. Their throate is an open Sepulcher with their tongues have they used deceit the poyson of Aspes is under their lippes Vers 13. Whose mouth is full of cursing and bitternesse Vers 14. Their feete is swift to shed blood Vers 15. Destruction and misery are in their wayes Vers 16. And the way of peace they have not knowne Vers 17. And there is no feare of the Lord before their eyes Vers 18. Ninthly the Shortnesse of the speech and here we cannot enough admire the fulnesse of the stile and the shortnesse of it that which Cicero sayd of Thucycides Every word of the Scripture carrieth a weight may here be applyed fitly Eum esse adeo plenum refertumque rebus ut prope verborum numerum numero rerum exaequet That every word carried a weight with it and therefore we may call it Laconica Scriptura Tenthly the Coherence all things in the Scriptures are fitly joyned and coupled together The Heathen All things in the Scripare fitly joyned sayd that there were three things unpossible Eripere Iovi fulmen Herculi clavam Homero versum to pull Iupiters Thunder-bolt out of his hand Hercules Club out of his hand and a verse from Homer for they thought that there was such a connexion betweene Homers verses that not one verse could be taken away without a great breach in the whole worke but this may bee much more sayd of the Scriptures of God which have such a dependance and connexion that if yee take away but one verse the whole shall be marred But it may be sayd that there are sentences which Ob. seeme not to cohere or agree fitly together Gen. 48. 7. And as for me when I came from Padan Rachel died by me in the Land of Canaan in the way when there was but yet a little way to come to Ephrath and I buried her there in the way of Ephrath the same is Bethlehem Vers 8. And Israel beheld Iosephs sonnes How doth this cohere with that which goeth before it would seeme that there is no dependance here They cohere well enough with the words going before for Iacob had adopted two of Iosephs children Ans How sentences in the Scripture seeming to disagree cohere very well then hee giveth the reason of this adoption in these words as if he should say whereas I might have had moe children by my first wife Rachel if shee had lived it is great reason that I supply this defect in her by placing some in sted of these children which she might have borne to me and I adopt those thy sonnes since she is dead The second place which seemeth to have no coherence with things going before Esa 39. 21. Take a lumpe of figges and lay it for a plaister unto the boyle and he shall recover vers 22. Ezekias also had sayd what is the signe that I shall goe up into the house of the Lord. What coherence is betwixt these words and the words going before There is a right coherence here and hee setteth downe that last which was first for brevities cause which is more at large set downe in the booke of the Kings and therefore Iunius translateth it well Vajomer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In plusquam perfecto Esay had sayd Ier. 40. 1. The word which came to Ieremiah from the Object Lord c. The words following seeme not to cohere with the former The beginning of the fortieth Chapter with the seventh Answ Verse of the fortiesecond Chapter and these things which are insert betweene them doe containe but the occasion of the prophesie to wit when Godoliah was killed the rest of the Iewes would have gone into Aegypt which Ieremiah forbiddeth them to doe And it came to passe ten dayes after Chap. 42. 7 c. This should be joyned
Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text And Serrarius Serrarius in prolegom Bibliacis acknowledgeth that there is but small or no corruption in the Hebrew Text he maketh a threefold corruption The first Physicall the second Mathematicall Corruptio Physica Mathematica Moralis and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall We must put a difference betwixt Hebraeo-Samaritana Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these First the Samaritans were Idolaters they were Reasons to prove that the Samaritan copy is not the originall brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they Reason 1 were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is strange worship The Lord concredited his oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus to his owne people Deut. 33. 4. The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the Reason 2 true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus The Samaritan Copie differed as much from the originall as the Seventy doe but none of them hold that Reason 3 The Samaritan differeth as much from the originall as the Seventy doe the translation of the Seventy is the originall by which all others should betryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33. 4. and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36. 37. Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Gain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes Pesukim pasekin bimtzeghnoth pasuk that is There are twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4. 11. I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12. 10. They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Fiftly the manner of the Samaritans writing sheweth Reason 5 that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè sic Et dixit Iehova Mosi dicendo tu alloquere filios Israel dicendo nunc illa Sabbatha mea seruatote quia signum est inter me inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanctum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excindetur anima illa e medio populorum suorum sex diebus operaberis opus in die septimo Sabbathū sabbatulū sanctum Iehovae omnis faciens opus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeterno inter me inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit In English thus Exod. 31 12. And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a
learned Scribes and saith to one of them How readest thou Luk. 10. 26. But afterwards Shammai and Hellel were the first of the Shammai and Hillel the first of the Sects of the Scribes and Pharisees Scribes and Pharisees who were the originall of these sects Shammai was the first of these Scribes who drew out the Cabbalisticall readings and Hillel was the first who gathered their traditions together Because the Text wanted the Vowels before the Masorets time hence arose these diverse readings marginall and Textuall here wee must take heed of two errores The first is of those who hold that both the Two errors to be shunned concerning the Marginall and Text reading Textuall and Marginall reading were from the beginning and both authenticke and originall from Moses The second error which we must shunne is this that the marginall reading implyeth some corruption where as it serveth for illustration of the Text. There is but small difference betwixt the Marginall and the line reading There are three sorts of reading The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no difference at all in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is some small difference in the reading And the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is a contrarie reading Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may see it in the originall Text it selfe as 2 Sam. 22. and Psal 18. the same argument is handled almost word by word in both these places there is some diversitie of words onely for 2 Sam. 22. 43. It is Adikem I did stampe them as the myre of the streetes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comminuere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18. 42. it is Arikem I did cast them out as the myre in the streets Here is but small difference Daleth is onely changed into Resh the sense is all one So 2 Sam. 22. 11. and Psal 18. 11. So 2 Sam. 22. 27. and Psal 18. 26. So 2 Sam. 22. 8. and Psal 18. 9. here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but The Marginall and the Text reading make not a contrary but a diverse reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Marginall reading and the Text reading makes not a contrary reading but a diverse reading therefore ye shall see that the Translaters follow sometimes the Marginall reading in their first translations as Iunius 2 King 8. 10. in his first translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non he saith abi dic ei but in this second translation he saith abi dic non So Ezr. 4. 2. In his first edition sacrificabimus eidem which is the marginall reading but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decem in his second translation non sacrificabimus alt eri which is in the Text. Example 3. 1 King 22. 49. Iehosaphat prepared shipes Gnasha fecit but in his second translation Translaters sometime joyne both the marginall and text reading together Iehosaphat made decem naves which is in the Text. So Prov. 31. 4. Eccles 3. 4. Ier. 2. 20. and 5. 8. He followeth Ketibh in his last Edition that is as it is written and not read in all these places And sometimes ye shall see them joyne both the Marginall and Text reading together Psal 22. 17. They Lyon like digged So the Chaldee Paraphrast and the Seventie readeth it So Iunius Exod. 21. 8. If she please not her Master who hath not betrothed her unto himselfe non sibi joyneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit est ketibh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit est keri lo lo both together both the Text and Marginall reading So Iosh 8. 12. The line reading hath gnir vrbs and the Marginall reading hath Hai and hee joyneth them both together vrbs Hai. So Prov. 23. 26. Let thine eyes observe my wayes Ratza and Natzar he joyneth them both together studiose custodivit So Eze. 22. 16. They joyne them both together So 1 King 22. 18. the Tigurin joyneth them both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Masoreth put the vowels some times in the text and the consonants in the margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the English joyne them both together Prov. 19. 7. They are wanting to him In these diverse readings set downe by the Masoreth sometimes the Points are put in the Text and the Consonants in the Margent as Ier. 31. 39. Behold the day saith the Lord. Here is a blanke in the Text the vowels are onely set downe and the word Baim is understood by the Points of it which are in the Text and so it is Baim although it be not expresly written in the Text. The reason why they set the consonants in the Margent and the vowels in the Text was to signifie that they enclined rather to follow the Marginall reading than the Text and yet not to exclude the Text reading therefore they set the vowels in the Text. Againe when the Masoreth thinke that some words The Masoreth put not points to a word which they thinke doth redound abound they set downe the Consonants of the word in the Text but they point not the word which they would have to be be omitted Example Ier. 51. 3. Against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that bended let the Archer bend his bow El ijddroch ijddroch hadderech And thus the Masoreth keepe us that we goe not amisse and their observations are a hedge to the Law therefore the Iewes say Sejag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhochma shethea Silence is the hedge of wisedome for when a man holdeth his peace he is then thought to be wise So they say Megnasheroth sejag legnosher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tythes are the hedge of our riches and therefore pay thy Tythes and bee rich So Nedarim sejag liphrishoth vowes are the hedge of the first fruites Lastly they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Masoreth sejag latora that the Masoreth is the hedge to the Law By great paines and wonderfull care those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masoreth numbred the letters and words of the Scripture that none of them might perish and as in a well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted family the master of the family taketh a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note of all the things in his house from the greatest to the least So did these Masoreth of the whole Law therefore the Hebrewes say Gnim shimmureth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatorah that is the studie of the Masoreth was Cum conservatione legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the preserving of the Law from corruption These diverse readings make not up diverse senses but helpe us better to come by 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
error of this Syrack and Arabiack postscript Arabick say that this Gospel was written in Hebrew first whereas it was written originally in Greeke Secondly that the Arabick calleth Matthew an Apostle whereas he was an Evangelist The Postscript of the Evangelist Marke in the Syriack The postscript of Marke in the Syriack and Arabiack Translationes is this Absolutum est Evangelium Sancti Marci qui loquutus est Evangelizavit Romae That is here endeth the Gospel of S. Marke which he spake and preached at Rome The Arabick hath it thus Finitum est exemplar Marci quod scripsit in ditione romana occidentali in vrbe Romana anno duodecimo postquaÌ„ dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris That is here endeth the exemplar of Marke which hee wrote in the province of westerne Rome in the City of Rome it selfe twelve yeares after our Lord Iesus Christ ascended into heaven in the flesh in the fourth yeere of Claudius Caesar But this Postscript is not probable for Marke lived The errour of these two postscripts in the Church of Alexandria in Egypt therefore it is more probable that he wrote his Gospel there than at Rome The Postscript of Luke in the Syriack is this Scriptum The postscript of Luke In the Arabiack and Syriack Translation est Alexandriae magnae quindecem annis a Christi ascensione It was written in the great City of Alexandria fifty yeares after Christs ascention The Arabick is Scriptum est graece in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum vigesimo quarto anno Claudij Caesaris This Gospell was written in Greeke in the City of Macedonia twenty two yeares after the Lords ascension into the heavens the twenty fourth yeare of Claudius Caesar Here we may see the difference betwixt these two The error of these two postscripts Postscripts the Syriack saith it was written in Alexandria in Egypt and the Arabick saith it was written in Macedonia in Greece what credite then should wee give to these Postscripts The Postscript of Iohn the Syriack is Iohannes Evangelista hoc Evangelium edidit Graece Ephesi That is the The postscript of Iohn in the Arabiack and Syriak Translation Evangelist set forth this Gospel in Greeke at Ephesus the Arabick is Iohannes filius Zebedaei vnus ex duodecem Apostolis scripsit idgraece Incolis Ephesi anno post ascensionem domini in Caelos tricesimo imperante Nero. Iohn the son of Zebedaeus one of the twelve Apostles wrote this in Greeke to the inhabitants of Ephesus thirty yeares after Christs ascension in the reigne of Nero. The Syriack translation is read in Syria Mesopotamea Chaldea and Egypt and it was sent first in to Europe by Ignatius Patriarch of Antioche These who translated the Bible in latter times were The latter Translaters of the Bible Popish or Orthodoxe eyther Popish or Orthodoxe Popish the Latine translation established by the councill of Trent Vatablus Arias Montanus Pagninus and Isiodorus Clarius By the reformed as by Munster Ecolampadius by Leo Iuda who dying before the worke was finished Bibliander and Conradus Pellicanus finished it and then they are called Biblia Tigurina And lastly by Iunius and Tremellius Of the Vulgar Latine translation VVHen light arose to them who sate in darkenesse and in the shadow of death to the Protestants who lived before in Popery they began to search the originall Text and to looke into the fountaines the Hebrew and Greeke and they charged the adversaries to bring their proofes out of the originall Text in their disputations with them The Church of Rome to obviat this made a decree The Church of Rome decreed that the Vulgar Latin translation should be the originall in the Councill of Trent Anno. 1546. that the Vulgar Latine should be holden for the originall which was as base a change as when Rehoboam changed the golden Sheilds in the Temple into Sheilds of brasse 1 King 14. 27. So have they changed the originall into the Vulgar Latine translation and made it authenticke which in many places is corrupted After that they had inacted that the Vulgar Latine should be onely the touchstone to try all controversies and that they should use it in their readings and disputations then Sixtus Quintus the Pope tooke great paines about the correcting of this Vulgar Latine Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation but it was Sixtus Quintus that finished it Anno 1590. So Forty foure yeeres betwixt the act of the Councill and the finishing of the Latin translation that there were forty foure yeares betwixt the Act made in the Councill and the finishing of the translation Bishop Morton saith that the Canon Law forbiddeth that a child shall be baptized before it bee borne yet they will make this Vulgar translation to be originall and authenticke before it be finished and perfected by the Popes And what will they say here wanted the Church an authenticke translation all this while untill it was concluded in the Councill of Trent When Sixtus Quintus had taken all this paines in correcting the vulgar Latine and had proclamed it as authenticke by his Bull and cursed them who held otherwise yet Clemens the eight came afterwards and Clemens the eight corrected the vulgar translation corrected many things which were left uncorrected by Sixtus Quintus and he set out a more perfect Edition than that of Sixtus Quintus and there was great difference betwixt these two Editions as Docter Iames the Overseer of the Library of Oxford hath marked in his booke which is intituled De Bâ—llo antipapali These were not errors in the Print as some would salve up the matter but they are materiall differences as may bee seene in that booke by conferring their translations We may demand of the Catholickes whether did the Councill make this translation Authenticke which was not Authenticke before or did they onely declare it to be Authenticke Some of them say that the Councill Diverse â—udgements of the Catholicks concerning the vulgar Latin translation promulgated it to be Authenticke and that the Lord so directed the hand of the first Translator that he erred not in these things that the Councill was to approve afterwards But Bannes the Iesuite saith that it is of Pag. 537. greater authority that is approved by the Church than that which was immediatly written by these who were infallibly directed by the Spirit but can there be any greater authority than to be infallibly directed by the In â—oâ—is theologicis lib. 2. cap. 14. Spirit Canus holdeth that they were immediatly and infallibly directed by the Spirit who translated the Scripture first into the vulgar Latine And Gretserus goeth further and sticketh not to say that Theodosion who translated the Bible into Greeke erred not in his Defensionâ— Bellarm. contra
letters of the Alphabet are wanting for the Lord fitted these letters to the matter onely and not the matter to the lerters and because the holy Ghost hath not set downe the matter here therefore the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out but not this wayes because the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting here therefore the matter is wanting The five last Psalmes begin with Halleluia and end with it because they are the conclusion and summe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole praises of God So the Church in the revelation concludeth after the victory with the same words Reve. 19. 1. Alleluia salvation and glory and honour and power unto the Lord our God The Conclusion of this is the Psalmes are generally Conclusion intituled Tehilim praises from the most excellent part of them Therefore our chiefe care should bee to praise God here in this life and then in the life to come we shall sing the song of Moyses the servant of God and the song of the Lambe Reve. 15. 3. EXERCITAT XVIII Of the division of the Law and the Prophets in parashoth and haphtaroth Act. 15. 21. For Moyses of old time had in every City them that preach him being read in their Synagogues every Sabbath day THe Scriptures were not divided into Chapters as we have them now divided therefore the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say that the whole Law is Instar vnius pesuk that is but as one verse The Old Testament was divided into parashoth and Haphtaroth this division into parashoth was most ancient Act. 8. 32. The place of Scripture which he read was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Section and the Syriacke calleth it pasuka They distinguished not these parashoth and haphtaroth by numbers as we doe our Chapters they sayd not the first parashah the second parashah but they distinguish them by the first words of the Section as the first parashah is called Bereshith the second Elle toledoth Noah c. They used to divide and distinguish these great parashoth and haphtaroth three wayes First they distinguished them with three great P P P. Secondly they distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them with three great Samechs as Gen 20. 10. these Samechs or Semuchoth make not so great a distinction as when they are distinguished by three great P P P for there is some coherence when they are distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Samech with that which goeth before So in the particular parashoth when yee see them distinguished by parashah or by Semuchah but onely with great letters as Gen. 32. 2. this word vaijshlahh beginneth the parashah in great letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 7. 37. In the last day that great day of the feast Iesus stood and cryed saying c. This was the eight day of the feast of the Tabernacles and it is called the great Sabbath This day they kept Festum laetitiae legis The They read three sections upon the eight day of the feast of tabernacles when the Law was ended feast of joy because they ended the reading of the Law that day and the next Sabbath they called it Sabbath bereshith because they began to reade the booke of Genesis againe And yee shall see that this day they read three Haphtaroth or Sections the first was haphtaroth elle pekudi lejom sheni shel Succoth and it began 1 King 7. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So was ended all the words which King Salomon made c. And that day Salomon stood up and blessed the people So the true Salomon Iesus Christ blessed the people In that great and last day of the feast The second haphtarah which was read this day was Iosh 1. haphtaroth shimhhath torah Sectio laetitiae legis because the Law was ended and Ioshua began the Prophets The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parashah which they read was Malac. 3. Haphtaroth sabbath hagadol and it ended thus Behold I will send you Eliah the Prophet and so they joyned the last Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law and the last Section of the Prophets both together and it was in this day that Iesus Christ stood up and spake to them the true Salomon the true Ioshua the end of the Law and the Prophets And whereas the Iewes on this day delighted themselves much with banqueting and drinke Iesus Christ calleth all those to him who thirst and he promiseth to refresh them If any man thirst let him come unto me and drinke Scaliger holdeth that the Apostle Coloss 2. 16. Let no man Iudge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part◠Sabbathi signifieth that which the Hebrewes call Parashah and which In Elencho trihaeres cap. 21. pag. 217. the Talmud calleth Perek or Chelek or which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Apostle meaneth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that he would not have the Iewes to condemne the Colossians for not observing their Iewish Sabbaths as he would have the Gentiles to abstaine from things strangled and blood Act. 15. 29. That they might not give offence to the weake Iewes The Iewes say that this division in Parashoth was most ancient but the division into Haphtaroth was later and they give this to be the reason why they reade these Haphtaroth they say when Antiochus Epiphanes forbad them under paine of death to reade the Law of Moses 1 Macch. 2. then they made choise of some parts of the Prophets answerable to these parts of the Law Example because they durst not reade Petorah beresith They read Esay 42. So saith the Lord Creator of heaven and earth Example 2. the second Parasha is Elle toledoth Noah now because they durst not read this they read Esay besiman that is at the signe 54. for that which we call a Chapter they call a signe Sing yee barren The reading of Moyses and the Prophets more ancient than Antiochus c. But is it likely that Antiochus that great Tyrant forbad them onely the reading of the five bookes of Moses wherefore the reading of Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath beene much more ancient than the time of Antiochus therefore Act. 15. 21. Moses is read of old A Phrase which signifieth a great antiquitie When they read Moses Law they divided it in fifty They read the whole Law in their Synagogues once in the yeere and two Sections and they finished it once in the yeere They had two sorts of yeeres there was Annus impraegnatus or Embolimaeus and Annus Aequabilis Annus Impraegnatus was that which wee call Leape yeare and it had fifty three weekes in this yeere they divided one Parashah in two parts and so they ended the reading Annus impragnatus embolimaeus of the Law within the yeare When it was Annus Aequabilis then it had but
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
than ours is This wee grant they disputed against those Answ who acknowledged not their authority but yeelded onely to them in respect of the force of the arguments is it not lawfull for us to doe the same against our adversaries which Christ did against the Sadduces and Paul against the Iewes But whatsoever was pronounced by Christ against Object the Sadduces or by Paul against the Iewes it became by and by holy Scripture which we cannot say of our conclusions Although arguments used by Christ and his Apostles Answ became by and by the Word of God yet it will not follow that we may not use these midsts brought forth by reason although they become not Scripture but then that would follow if wee brought forth these principles of reason to make them the object of our saving faith Whether were the Sadduces bound to beleeve this Quest argument of Christs as an article of their faith or not By the force of this consequence as it were the Ans worke of reason they were not bound to beleeve it but as it was proved to them out of the Scriptures they were bound to beleeve it Seeing humane midsts have no force to binde of Quest themselves why are they used in proofe against men This is done for the infirmity of man who is hard Answ to beleeve and the Divine midsts will not serve to refute the naturall man These who have good and perfect Simile sight need no other midst to see by but the light but a man who is of a weake sight and purblind useth Spectacles as a helpe to his sight so the perverse heriticks make us to bring in these humane midsts whereas the midsts taken out of the Word of God should serve by themselves to convince When Christ rose againe Thomas doubted of the resurrection and thought that his body had beene but a Spirit but Christ bearing with his infirmity by this humane midst proveth that hee is flesh because hee may bee touched and felt Observe againe that in Divinity some propositions are merely Divine and some are mixtly Divine These that are merely Divine reason can doe little thing here it can but joyne the tearmes together but it cannot take up these great mysteries example if I were disputing against the Monothelites who denyed that there were two natures in Christ and should reason thus Where there are two natures there are two wils but in Christ there are two natures therefore two wils That in Christ there are two wils this is a proposition merely Divine reason can never take up this yet reason sheweth this much where there are two natures there must bee two wills and it judgeth onely of the connexion of these two but it cannot judge of the verity of this whether there be two wills in Christ or not Yee will say then what doth reason in the verity Quest of these propositions which are merely Divine Reason in a regenerate man concludeth not that to Ans be false which is above her reach but onely admireth and resteth in this great mystery and reformed reason enlightened by the Word of God goeth this farre on that she beleeveth these things to be possible with God which shee cannot comprehend but reason in a corrupt man will scorne and mocke these things which shee cannot comprehend as the Stoicke called Paul a babler Act. 17. 18 when hee disputed against them for the resurrection and called it a new doctrine In these propositions againe which are mixtly Divine reason hath a further hand example No naturall body can be in moe places at once Christs body is a naturall body therefore it cannot be in moe places at once this is mixtly Divine for the properties of a naturall body sheweth us that it cannot be in moe places at once and the Scripture also sheweth us that Christs body is a naturall body But is not this a mixture of Divinity and humane Quest reason together when wee borrow a midst out of the Scriptures and then confirme the selfesame thing by reason This maketh not a mixture of Divinity and philosophie Answ but maketh onely philosophie to serve Divinity When we use reason to helpe our weaknesse we doe not ground our faith upon reason or upon the light of nature but upon that supernaturall light and the light of nature commeth in but as in the second roome Simile to confirme our weaknesse and as we ascribe not the price of the Ring or the worthinesse of it to the Hammer which beateth it out but to the Gold it selfe so our faith is not grounded upon humane reason or the light of nature but upon the Word of God it selfe How can reason serve in Divinity seeing the naturall Quest man perceiveth not the things of God and the greater Philosophers the greater enemies of grace Wee must distinguish inter concretum abstractum Ans betwixt philosophie and the Philosopher many of the Philosophers oppugned the mysteries of Divinity by their corrupt and naturall reason but true philosophie impugneth it not and the greater light extinguisheth not the lesser and verity doth not contradict it selfe and truth in philosophie is but the footestep of that truth which is in God by way of excellency The conclusion of this is contra rationem nemo sobrius Conclusi dicit contra scripturam nemo christianus contra ecclesiam nemo pacisicus we must learne then to give every one of these their owne place and not to reject reason altogether from Divinity but to captivate her and make her a handmaid to Divinity EXERCITAT III That the end of Divinity here consisteth rather in practise than in contemplation Luke 11. 28. Blessed are they that heare the Word of God and keepe it THe end of our Divinity here consisteth in doing rather than contemplation If we speake properly doing is not in the understanding but in the will when reason divideth compoundeth or frameth any proposition within it selfe then the understanding is not sayd The understanding is speculative and setteth the will on worke properly to doe but contenting it selfe within it selfe then it is speculative but when the understanding setteth the will on worke then the will doth the understanding but directeth the will and when the understanding reasoneth within it selfe they call this actus elicitus Actus elicitus imperatus but when the understanding setteth the will on worke they call this actus imperatus A proposition in Divinity commandeth us eyther A proposition in Divinity commandeth practise virtually or formally virtually to practise or else formally Virtually it commandeth us to practise example This is life eternall to know thee to be the onely true God and whom thou hast sent Christ Ioh. 17. 3. 11. This is a proposition which virtually includeth in it practise for as the Hebrewes say verba notitiae includunt verba affectus Words of knowledge include words of affection if it be life eternall for us to know God then it is life eternall also
for us to love God This proposition againe in Divinity Thou shalt love the Lord thy God with all thine heart and with all thy soule and with all thy mind Matth. 22. 37. and thy neighbour as thy selfe vers 39. commandeth practise formally Secondly a proposition in Divinity urgeth practise A proposition in Divinity commandeth practise mediately or immediately eyther mediatly or immediately imediatly as God is summum bonum the chiefe good out of this mediate proposition we gather an immediate therefore we are to love him above all things Thirdly these conclusions in Divinity which conclude for practise the propositions out of which they If the conclusions be practicke the propositions must be practicke are drawne must also be for practise and not for contemplation nam nihil agit extra genus suum as they say in the Schooles as we cannot gather grapes of thornes or figgs of thistels Matth. 7. 16. So new wine cannot be the cause why the Apostles spake with divers tongues Act. 2. So we cannot gather conclusions of practise from speculative propositions Fourthly these rules which serve to direct men to practise may be called rules of practise as the Carpenters The word of God is a line and rule of practise line in his hand is a line of practise because it leadeth him to practise So the Word of God is the line by the which wee should walke therefore it is a rule of practise Gal. 6. 6. As many as walke according to this rule peace be unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to worke by rule or line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is the rule of our working therefore it teacheth us practise But it may be said that contemplation is the end of Object Divinity in heaven to see God face to face therefore is the end of our Divinity here upon earth Contemplation in heaven leadeth us alwayes to practise and they can never be separate for as below here Answ those Sciences which we call inspectrices as the mathematicks physicke and such whose end consisteth not in doing are the parents of morall philosophie and of doing for by these we take up the nature of things the goodnesse and the truth of them and then we begin to esteeme of them and love them when wee know them so that contemplation bringeth forth alwayes practise The glorified Saints in heaven comming nearer to the first cause esteeme more highly of him and therefore they love him more sincerely and returne all praise to him But it may seeme that contemplation is more excellent Object than practise for Mary is preferred unto Martha Mary for her contemplation to Martha for her action When Mary and Martha are compared together they Answ resemble not the contemplative and the active life but the naturall and spirituall life Mary careth for the spirituall life and Martha for the naturall Did not Mary care for practise as well as Martha sate shee not at Christs feete that shee might learne practise that she might wash them with her teares and wipe them with her haire And because practise is joyned alwayes with knowledge therefore the wisedome which is proper to the understanding is ascribed sometimes to the will Iob. 28. 28. to depart from evill is understanding and therefore it is that justice and judgement are joyned together in the Scripture and they are called fooles who doe not according to their knowledge And Salomon saith Eccle. 10. 2. The heart of a wise man is at his right hand because his heart teacheth his hand to put things in practise The end of our Divinity is more in practise than in contemplation therefore these onagri or wilde asses the Heremites who lived without all society of men forget the cheife end wherefore they were set here living rather like beasts than like men and if wee shall take a view of the ecclesiasticall history as out of Theodoret and Zozomen wee shall see how unprofitablie these men have spent their time leaving the congregation of the Saints of God Theodoret writeth of one Macedonius Cap. 13. de historia religiosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gubba dict us est gubba in the Syriacke tongue is a Ditch he was called gubba because he stoode in a Ditch all his time and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he eate nothing but Barley pulse See how unprofitablie this man spent his time not giving himselfe to reading of the holy Scriptures for he was altogether ignorant of them for when Flavianus the Bishop sent for him that hee might make him a Minister he was so ignorant of that which the Bishop had done unto him when he ordained him Minister that being required the next Sabbath day to come againe to the Church answered him who came for him that he was affraid to be made Minister the next Sabbath day also and so refused to come see how this holy man spent his life for forty yeares in contemplatin and what great progresse he made in Christian Religion So Theodoret maketh mention of one Styllites who From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar stoode under a pillar all his life time and never came into a house So Zozomen in his ecclesiasticall history Lib. 6. 29. writeth of one Pior who going out of his fathers house into a desert vowed solemnely that he should never see any of his kinsmen or friends againe and living fifty yeares there he had a sister who longed to see him before shee dyed the Bishop pitying the poore woman granted leave to Pior to come and visit her and he returning into his countrey standing before the doore called out his sister and shutting his eyes he said unto her behold I am your brother Pior looke upon mee as much as you please but shee entreating him earnestly to come to her house he altogether refusing went backe againe to the Wildernesse and so wee reade in Theodoret of one Adynus who lived ninety yeares in the In Sacra hist lib. 14. 8. Wildernesse and never spake to any man as if he had beene possessed with a dumb Divell this is that holy contemplative life which the Church of Rome commendeth so much but this is pure Religion to visite the fatherlesse and widdow in their necessity Iam. 1. 27. These Heremites living this contemplative life were like Polyphemus having but one eye in his head and looking ever up but never downe The Schoolemen differ but little in this poynt how The opinion of the Schoolemen in this point Divinity teacheth us practise Thomas and his followers say that fides non est recta ratio agendi sed recta ratio sentiendi and therefore Contra gentiles hee compareth faith to hearing rather than to sight but he addeth that practise followeth faith as the fruit of it but Scotus maketh faith to be habitus practicus Yee see how both of them insist in this that Divinity consisteth in