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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci and to make them plaine Habak 2.2 Esay 8.1 and the Seventy read it to be graven 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 Bookes necessary for the Church albeit lost yet they were found againe Fourthly when any booke which was necessary for 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 anew 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 The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God yet as Hierome and Basil observe well it was a speciall providence of God that 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 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 Esdras wrote nothing of the Scriptures but onely set the bookes in order but onely he set the bookes in order after 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 Ans Num. 21.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this it cannot bee inferred that any canonicall 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 Some things written by the Prophets not as they were Prophets and belonged nothing to the canon of the Scriptures 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 Hezekiah buried Salomons bookes of physick therefore the 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 Salomoni Proverbs and Songs which were not profitable to the Church perished so those servants copied out these Proverbes which were profitable for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 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 Object 1 Chron. 29.29 Now the acts of David the King first 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
we touch the needle of the compasse with a Loadstone that the stone may draw it right to the pole againe So the mind must be touched with the Loadstone of the Spirit of grace that it may come backe againe to the Lord as to the pole EXERCITAT VI. Of the seven Precepts given to Noah Act. 15.20 We write unto them that they abstaine from things strangled and from blood BEfore the Law was written the Hebrewes say that the Lord gave to Noah seven Precepts which were delivered of Noah by tradition to his posterity after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these the Iewes call pirke abhoth capitula patrum the traditions of the fathers The most ancient first tradition that we reade of was that Gen. 32.32 because Iacob halted upon his thigh therefore the children of Israel eate not of the sinew which shranke which is upon the hollow of the thigh unto this day So were these seven precepts delivered by tradition The first was against strange worship or idolatry 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods and this they called gnabhuda zar◠strange worship The second they called it gnal birkath hashem that is they should blesse the name of God The third was gnal shepukoth dammim that is he was forbidden to shed innocent blood The fourth was gnalui gniria that is he should not defile himselfe with filthy lusts The fift was gnad hagazael de rapina that he should take nothing by violence or theft The sixt was gnal hadinim de judiciis The seventh was abhar min achai ne menbrum de vivo that he should not pull a member from a living creature and eate of it This precept they say was given last to Noah Gen. 9.4 but the flesh with the life thereof which is the blood thereof shall yee not eate that is How this precept of Noah not to eate blood is to be understood as the Iewes interpret it yee shall not pull a member from a living creature eate of it as the wild beast doth but to stay untill the beast be killed and then eate the flesh thereof neyther shall ye eate the blood while it is hot as if it were yet in the body this is cruelty against a morall precept to eate hot blood while the life is in it Where the reason of the Law is perpetuall the Law is perpetuall for where the reason of the Law is perpetuall the Law must be perpetuall The reason of the Law is ye shall not eate blood because the life is in it so long as the life is in it yee must not eate it and see how this sinne Ezek. 33.35 is matched with other great sinnes Yee eate with the blood and lift up your eyes towards your Idols and shed blood and shall yee possesse the land The morall transgressions of the Law joyned with it here sheweth that it is cruelty to eate hot blood But Levit. 7.27 was the ceremoniall part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Quest Whether are we to take these precepts as ceremoniall or as morrall Answ The most of these are morrall precepts and the same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. See Beza Act. 15. It is the same that is forbidden in the fourth precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Of eating of blood see more in the appendix of Command 6. Now besides these morrall precepts set downe by the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15.21 For Moyses is read in their Synagogues every Sabbath Why the Apostles forbid to eate blood or things strangled as if Iames should say they professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes God at the beginning taught his Church by tradition and not by write The Lord taught his Church in her infancie this wayes by traditions and not be write and even as parents teach their children the first elements by word Simile and afterwards by write so the Lord taught his Church first by word and then by write Conclusion The conclusion of this is The Lord never left his Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1.1 God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church God revealed himselfe to his Church foure wayes first by prophesie secondly by the holy Spirit thirdly by Vrim and Thummim and fourthly by the poole Bethesda First by prophesie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were sundry sorts of prophecie the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face How the Lord manifested himselfe to Moses and hee knew him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1.10 Although Iohn lay in the bosome of Christ and
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 The breastplate and the Vrim and Thumim are distinguished by this vrim and 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 ה demonstrativum that these 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 ysgiru 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 There wanted foure letters in the Breast-plate when David enquired of the Lord shall I goe up against the Philistimes the Lord answered Thou shalt not goe up but fetch a compasse behind them and come upon them over against the Mulberry trees The letters in the brestplate could not expresse all this therefore it was not by the letters that the Lord answered the Priest but when hee had on this brestplate How the Lord taught the Priest by Vrim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rationale upon him then the Lord taught him what to answer and this brestplate was but a signe unto him that the Lord would answer him as Sampsons hayre was a signe unto him that the Lord would continue his strength with him as long as hee kept his haire how was the strength in Sampsons haire not as in the cause or in the subject but onely as in the signe so in the Apostles garments and shaddow The Vrim and Thummim were a signe onely that the Lord would answer the Priest they were but a signe of their power which they had in healing miraculously and so was vrim and thummim but a signe of this that the Lord would answer the Priest The vrim and thummim were not alwayes with the Arke The Vrim and Thummim were not ever with the Arke for all the time of Saul they asked not counsell of the Arke 1 Chron. 13.3 Let us bring againe the Arke of our God unto us for we enquired not at it in the dayes of Saul they went usually to aske counsell in the Tabernacle and Sanctuarie of the Lord Iud. 20. they went up to Silo where the Tabernacle was to aske the Lord then the Arke was in the Tabernacle but when the Arke was separated from the Tabernacle they might sacrifice in the Tabernacle So they might aske the Lord here by vrim and thummim although the Arke was not there When the Highpriest asked counsell for David at Nob the Arke was not there nor the Tabernacle but onely vrim and thummim but when the Arke and the vrim and thummim were together they alwayes enquired the Lord before the Arke and when they were separated they turned their faces towards the Arke wheresoever it was when they asked counsell by the judgement of vrim and thummim When David was in Ziglag 1 Sam. 30. he asked counsell of the Lord by the Priest but neyther the Arke nor the Tabernacle was ever in Ziglag a towne of the Philistims They asked counsell of the Lord at the Arke by the High Priest When any are sayd to aske counsell of the Lord who were not Highpriests as the Israelites are sayd thrice to aske the Lord. Iud. 20.18 1 Sam. 14.37 23.2 1 Chron. 14. they are understood to have done this by the Highpriest for Num. 27.21 Ioshua is commanded to aske counsell at the Lord by Eleazer the High-priest How he stood who asked counsell by Vrim and Thummim The manner how he stood who asked counsell of the Lord by the Highpriest He shall stand before Eleazar the Priest who shall aske counsell for him after the judgment of Vrim before the Lord. Num. 27.21 he stood not directly before the Highpriest for then he should have stood betwixt him and the Arke therefore liphne should be translated juxta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a latere or beside the Priest Hee stood by the Highpriest when he asked counsell and hee heard not what tht Lord sayd to the Priest but the Priest gave him his answer The Lord by Vrim and Thummim answered distinctly to every question When two things are demanded of the Lord he answered in order to them As 1 Sam. 23.9 will they come up The Lord answered they will come up So he answered to the second question will they deliver me They will deliver thee They asked not counsell of the Lord by Vrim and Thummim but in great and weighty matters They asked counsell by Vrim and Thummim onely in matters of weight as David after the death of Saul 1 Sam. 2. So 2 Sam. 5. they asked the Lord for the King for the common wealth or for a
the pen of a swift writer Psal 45.1 That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Luke differed frō Tertius and Baruch accurately the truth of these things which he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them there was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16.22 or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequenter the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36.2 Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14.26 the comforter which is the holy Ghost whom the Father will fend in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill and the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one sayd to him wherefore commeth this madde fellow 2 King 9.11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18.10 And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them The Prophts did not write with paine and studie they did it not with paine and study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36.17.18 Salomon saith Eccles. 12.12 In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2.26 He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labcu Seeing all that wrote the holy Scriptures were enspired by the holy Ghost Quest Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why was this Epithete appropriate to Iohn to be called a Divine Revela 1.1 For they were all Divines who wrote the holy Scriptures Answ The Greeke Fathers when they spake of Christ Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and specially Chrysostome they distinguish betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The Lord came to the wicked but the word of the Lord came to his Prophets The Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem Hosea 1.1 The Spirit of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aeliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets Loqui in aliquo loqui in aliquem vt differunt sed Loqui in aliquem est maledicere to raile against him thus
drinke Tacitus lib. 5. Plutarch in symposiasis 4. cap. 5. therefore the Iewes worshipped the golden head of an Asse see how some shaddow of holy history was still amongst the Heathen Example 3. When the destroying Angell destroyed the first borne of their children beasts in Aegypt the Lord caused to sprinkle the blood of the paschall Lamb upon the Lintels of the doores that so their first borne might be saved Epipha contra haerefes lib. 18. Exod. 12.13 Epiphanius recordeth that the Egyptians afterwards although they had forgotten the history of the worke of God yet they rub'd over their Cattell with a red sort of Keill to save them that no evill should befall them that yeare ignorantly counterfeitting that blood which saved the Israelites once in Egypt which fable letteth us to understand that this Scripture was once taught amongst them Example 4. Plato did hold that in the revolution of so many yeares men should be just in the same estate wherein they were before which is drawne obscurely from the resurrection when we shall be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19.28 Example 5. Clemens Alexandrinus and Basill note The Heathen grounded many of their fables upon the Scriptures that the Heathen Philosophers did make their fables counterfeitting the Scriptures and founded their falsehoods upon the truth of God that men might give credit to their lies as upon this Ionas was swallowed up by the Whale they made up this fable of Arion sitting upon a Delphin and playing upon an harpe and a thousand such The Conclusion of this is Conclusion Seeing the Scriptures are Divine we must pray with David Psal 119.18 open thou mine eyes that I may behold the wondrous things out of thy Law in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devolue ab oculis meis velamen scilicet caliginis and let us be diligent searchers and dwell in them as Paul biddeth Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panormitan writeth of Alphonsus King of Arragon that in the midst of all his princely affayres hee read over the Bible fourteene times with the glosse and commentaries upon it The Iewes say let a man divide his life in three parts a third part for the Scriptures a third part for mishneth and a third part for gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is two for the Talmud and one for the Scriptures see how well they were exercised in reading of the Law EXERCITAT X. Jn what languages the Scriptures were written originally Gen. 11.1 And the whole earth was of one language and of one speech THe Old Testament was written originally in Hebrew and the New Testament in Greeke In what character the Scriptures were written at the first The Character in which the Old Testament was 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 downe by Arius Montanus Why called the Samaritane character 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 The inscriptions upon the Shekels shew the Samaritane character to be the first as is proved by the inscriptions of the shekels 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 The Iewes kept the Samaritane character in the captivitie therefore the shekel and letters upon it 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 Perfat lib. regum 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 kept still in Lamina sacerdotali Why Esdras changed the Character in the plate of Gold which was upon the forehead of the Highpriest after the captivity for they might change noen 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 set downe here as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character Antiquiâ—r Mosiâ— sive Samaritanorum Recentior Samaritanorum Hebraeorum sive Merubha Ezâ—aerecentior Chaldaeorum antiquorum nunc Rabbinorum Antiquorum Arabum seu Alphabetum Salomonis Arabum Recentior Syrorum Gracorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 that grace as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Câ—bhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cobal apud Targumislos est caligare E egans Paranomasia apud Thargumâ—slos inter â—â—â—hal Cebheâ— 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 Eâ—egans paranomasia apud Syroâ— inter tirghna tira where the words fall alike which will not fall 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 peeces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divido seco findo So he inquired at the other under what tree he saw her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serra divido seco he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder a Prime tree 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 Conclusion The Conclusion of this is the Old Testament was first written in Hebrew This was the first language 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 be desyrous to understand this holy language EXERCITAT XI Of the Stile of the Scriptures Ioh. 7.46 Never man spake like this man VVHen we describe a mans speech first we describe it by that which is naturall as whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a weake voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slow tongue Secondly in what language hee speaketh Thirdly in what Dialect he speaketh Fourthly whether it be Soluta oratio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiftly the Property of the speech Sixtly the Evidence of the speech Seventhly the Fulnesse of the speech Eighthly the Shortnesse of the speech Ninthly the Coherence and lastly the Efficacie of the speech First we describe that which is naturall and proceedeth from some defect of the organs as if he spake with a weake voyce or be of a stammering tongue or thicke lippes which Exod. 6.12 are called Vncircumcised lippes Contrary to this is a thinne lippe which is a signe of Eloquence Iob. 12.20 for these who have thinne lippes commonly are Eloquent Moses the Penman of the holy Ghost although he was defective in speech yet read his writings and yee shall see such eloquence in him that no Heathen could ever match it The writers of the Scriptures although weake in person yet powerfull in words and as it is sayd of Paul when he was present in person he was weake 2 Cor. 10.10 and his speech base and contemptible yet his letters were weighty and powerfull so whatsoever want or infirmity was in Moyses person yet there was no want or defect in his writings Secondly in what language hee speaketh The holy Ghost spake and wrote in Hebrew in the Old Testament The Old Testament was written in Hebrew and the New in Greeke and in the New in Greeke Hee wrote the Old Testament in Hebrew a language which had this blessing spoken of in the Law Deut. 28.12 Thou shalt lend and not borrow so this language lendeth to many Nations but borroweth of none Hee wrote the New Testament in Greeke The Hebrew tongue lendeth to many but borroweth of none a most copious and fertile tongue which was then Lingua communis to the Iewes although not vulgaris Thirdly in what Dialect he speaketh The Dialects of the Hebrew tongue were sundry first Dialectus Hierosolymitana that Dialect which was spoken in Ierusalem and about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ast. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In their owne Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proper tongue So the Dialect of the Ephramites who sayd Sibboleth not Shibboleth Iudg. 12.6 and the Dialect of the Galileans as Peter spake in the Galilean Dialect Matth. 26.73 So in the new Testament there are sundry Dialects as Ionick Dorick Attick c. Fourthly whether it be in prose or in verse The Iewes divide the Old Testament according to the style into Charuz rithmum Shir carmen Halatza Orationem solutam that is prose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rithmus CharuZ is Soluta oratio but in fiue Rithmo colligata that is it beginneth in prose but endeth as it were in meeter such is Iob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmen Shir canticum writen in meeter as the Psalmes and Canticles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio soluta Hallatza written in prose such are the Histories and the most of the prophets Fiftly the property of the speech The phrase in Hebrew is much to be observed for in the Hebrew it will signifie one thing and in other languages another thing Example Num. 19.20 Dies numeri Dies numeri quid apud Hebraeos signifieth A few dayes so Homines numeri Gen. 34 30. A few men Deut. 4.27 Ezek. 12.16 So Esay 10.19 The rest of the Trees of his Forrest shall be number that a child may write them that is They shall be few In other languages this phrase would signifie many men and many trees c. So some phrases of the Scripture have a contrary signification with the Hebrews Some phrases with the Hebrewes have a contrary signification as Zack 11.24 Ascendit visio a me that is It perished So Ier. 47.15 Moab is spoyled and gone up out of her Cities that is Shee is destroyed Sometimes againe it signifieth to waxe and increase as 1 King 22.35 Bellum ascendit The battell increased So Psal 74.23 The tumult that arise
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 Reason 5 Fiftly the manner of the Samaritans writing sheweth 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 Et dixit Iehova Mosi dicendo Latinè sic tu al loquere filios Israel dicendo nunc il la Sabbatha mea serua tote quia signum est in terme inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanc tum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum s ex di ebus opera beris opus in die septimo Sabbathū sabbatulū sanctum Ie hovae omnis faciens o-pus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeter no interme inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit Exod. 31.12 In English thus 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 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 י Hebrae but the Hebrew as we may see by the difference of the Letters in the margent here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit hence we may gather that this Samaritan letter was abolished in Christs time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is Conclusion If the light that is in the 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 Instrumenta gratiae conjuncta remota how great were the darkenesse of the body God hath Conjuncta instrumenta 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 Defectus Partis essentialis partis integratis ornamenti accidentalis And thirdly when it wanteth accidentall ornaments When 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 No booke in the Scripture wanteth any essentiall part There is no booke in the Scripture that wanteth any essentiall part for the Law and the Gospel which are essentiall parts Vide Iunium in Iudam and Perkins reformed Catholike are found in every booke Secondly the Scripture wanteth no integrall part 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 Gods care in preserving the Scriptures Great was the care which the Lord had to preserve 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
Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3.24 Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15.1 Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar that is two and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2.23 That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is said to bee spoken by the Prophets and they gave this to be the reason because all these Twelve small Prophets were joyned in one booke The Conclusion of this is Conclusion First the Lord hath summed 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 David wrote the first two bookes of the Psalmes and set them in order The first two bookes were written by David and they end thus So end the Prayers of David the Sonne of Iâ—ffe 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 ל Aliquando est nota Genitivs aliquando Dativi and therefore some have interpreted 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. 39.30 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 sonne of Korah wrote some of the Psalmes the 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 Moyses wrote a Psalme this Psalme was written when they were 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 and by Ethan the Ezrite who were of the posterity of the Levites Ieduthun and Ethan wrote some of the Psalmes 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 Tehilim praises because the most of them are songes of prayse The generall inscription of the Psalmes is Tehilim therefore the whole are so called 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
Tabernacle divided in three parts 9 10 how it was transported 15 how it differed from the Temple ibid. Temple what light was in it 9 to what tribe it belonged 25 divided by a line 25 c. the second Temple built after the manner of the first 31 how the second excelled the first 31 it is called gold Ibid. how God removed from it by degrees 33 many things added to it which were not in the Tabernacle 50. Tithes payed by the people and by the Levites 121 three sorts of tithes 125 why they were payed 123 to tithe what 122. Tribes why kept distinct 23 represented by many things 42 how they are reckoned in the Scripture 278. Tyrians helped to build the first second temple 30 V Vaile a token of subjection 150 Venus how worshipped 77. Vncleanenesse of two sorts 4 the great uncleannesse of the woman 5 uncleannesse of the child 6 three sorts of uncleanenesse 143 imputed uncleannesse of two sorts 144. W Wants three sorts of wants 233. Water for seed 141 the bitter water 150 why the woman dranke it 151 why out of an earthen vessell ibid the effects of it 152 Whoredomes of the parents how punished in the children 144. Wine put for strong drinke 80. Woman not to weare mans apparell 77 the woman gives seed in generation 153. Words why repeated 127. Y Yeere of rest 110 yeere two fold 117. Z Zachariah an inferrior Priest 4. how the Angel appeared to him at the time of incense ibid Additions Pag. 171 the Lord gave his people the morall Law and the ceremonies and the Gospell when the ceremoniall Law was given it derogated nothing from the morall Law there was nothing abrogated or changed in the first Law or subrogated in place of the morall Law but when the Gospel came in the ceremonies were abrogated et superinducta est spes melior Pag. 137 35. Some Lawes are naturall and ceremoniall some are judiciall and ceremoniall and some are meere ceremoniall naturall and ceremoniall where the ground of the Law is naturall and the ceremony annexed the ceremony being taken away the naturall part may stand Example the father was bound to give his sonne a double portion because he was his strength and because he was a type of Christ take away the type the morall part standeth So where the Law is Iudiciall and ceremoniall Example Cities of refuge were appointed to save the mankiller and he was to abide there untill the death of the Highpriest take away this ceremony and Cities of refuge may remaine Thirdly where the law is ceremoniall and Iudiciall a Magistrate cannot make the ceremoniall part a part of the Iudiciall Example this was a judiciall and ceremoniall Law that the malefactor should be hanged upon a tree and that he should be cut downe before the night because he defiled the land a magistrate may cause hang a theefe now but he cannot cause hang him as accursed or not suffer him to hang all night because he defiled the Land EXERCITATIONS DIVINE Of the Ceremoniall Lawes which are annexed to the Commandements in the first and second Tables EXERCITAT I. Of the reducing of the Ceremonies of the Law in generall unto the Commandements THe Apostle Paul willeth Timothy to hold fast the forme of sound words which he had heard of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie capsule in â—uibus singula monetarum genera ordine certo disponunt ut in promptu singula habeant cum opus fuerit 2 Tim. 1.13 In the Syriack it is Hhora foramina a speech borrowed froÌ„ Merchants who have severall boxes or holes wherein they put their severall sorts of Money So should Divines have proper places of reference to which they should referre their severall heads Amongst the rest it is not the least skill to referre the Ceremonies of the Law rightly to their owne commandements and digest them in their severall places Thomas 1 2. quest 101. Art 4. The Schoolemen divide the ceremonies in foure sorts in sacrificia sacramenta sacra observantias In Sacrifices Sacraments holy things as the place the time of their worship c. and ordinances which they did observe although all the ceremonies may be re-reduced to these foure heads yet we must follow another order and reduce them to the Commandements First some ceremonies cannot be reduced to one Commandement Some ceremonies belong to all the Commandements but they belong to them all as to weare fringes upon their garments is a ceremonie that cannot be referred to one Commandement because it served for the keeping of all the Commandements Num. 15.39 And it shall be unto you for a fringe that yee may looke upon it and remember all the Commandements So Deut. 21.23 He that is hanged is accursed of God this ceremonie belongeth to all the Commandements as the Apostle applyeth it to the breach of the whole Commandements Gal. 3.10 and 13. Some ceremonies belong to two Commandements Secondly some ceremonies belong to two Commandements as the purification of a woman after her child-birth is a ceremoniall Law which signifieth that they did conceive their children in originall sinne and therefore had neede to bee purged and purified after their birth Now because originall sinne is condemned in the first and last Commandement therefore this ceremoniall Law is annexed to them both originall sin is condemned in these two Commandements for in the other commandements where the full consent and act of sinne is forbidden it is not forbidden Thirdly some ceremonies in divers respects Some ceremonies in divers respects belong to divers commandements may be referred to divers Commandements as Levit. 17.14 Yee shall eate the blood of no manner of flesh as they were to abstaine from blood in reverence of the blood of Christ which was to be shed for them then it belongeth to the second Commandement as the rest of the significative ceremonies but as they were to abstaine from blood because the life was in it it was cruelty to eate it and in that respect it belonged to the sixt Commandement So Num. 18.21 and 24. and behold I have given the children of Levi all the tenth in Israel for an inheritance Now as the priests gathered the tithes and received them from the people for serving at the Altar it was a dutie required of them in the second Commandement therefore it is sayd the tenth shall be theirs for their service which they serve even the service of the Tabernacle of the Congregation but as the people payed these Tithes to the Priests it is a duty required in the fift Commandement to honour them So Deut. 21.17 He shall give the first borne a double portion of all that he hath This ceremoniall Law as the eldest sonne was a type of Christ is a dutie of the second Commandement to give him the double portion but as he was his fathers first borne to keepe the families distinguished that they should not bee confounded in the Tribes it is
a duty required in the fift Commandement because parents should provide for their children Lastly these ceremonies generally for the most part are referred to the second Commandement Ceremonies belonging to the first Commandement EXERCITAT II. Of the purification of the woman after her child-birth Luk. 2.22 And when the dayes of her purification according to the Law of Moyses were accomplished they brought him to Ierusalem to present him to the Lord as it is written in the Law of the Lord Every male that openeth the womb shall be called holy to the Lord and to offer a sacrifice according to that which is sayd in the Law of the Lord a paire of Turtle Doves or two young Pigeons How this ceremoniall Law pertaineth to the first Commandement IT may seeme strange to some how this ceremoniall Law should belong to the first Commandement but this is not strange for our conception in sinne is condemned in the Commandements but it is not condemned in any of the Commandements where the act and full deliberation of the minde is forbidden therefore the negative part is especially condemned in the last Commandement and the affirmative is commanded in the first Commandement which requireth the purity of our nature that we may love the Lord with all our heart and so the child must crave pardon for his sinne Psal 51.5 and the mother here must offer her sacrifice for her selfe and her child Two sorts of uncleanenesse the greater and the â—â—sser The mother when she conceived and bare a female she was uncleane in her great uncleannesse seventeene dayes and in her lesse uncleannesse shee was uncleane threescore and sixe dayes Levit. 12.4 When she conceived and bare a male she was uncleane in her great uncleannesse seven dayes and shee was in her lesse uncleannesse thirtie three dayes Ver. 5. The reason why she was longer uncleane when shee bare a female than when she bare a male The reason why the mother was longer uncleane when she bare a female than when she bare a male was not morall because the woman sinned first and not the man but the reason of this is naturall because the male is sooner quickned in his mothers bellie and mooveth more quickly by reason of the greater heat and dryeth up sooner the humidities than the female doth the female againe is more slowly quickned by reason of the greater cold and humiditie and therefore the mother had a longer time prescribed to her for her purification The mother when shee was purified The mother offered for her selfe and her child when she was purified shee was to offer a sacrifice for herselfe and her child Some hold that shee was to offer a sacrifice for herselfe and not for her child and therefore they read the words this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter shee shall bring a lambe of the first yeere for a burnt offering c. But the Text seemeth rather to be read this wayes When the dayes of her purification are fulfilled for a sonne or for a daughter she shall bring a lambe of the first yeere for a burnt offering Mary offered a sacrifice for herselfe and for her sonne And the practise of Mary the Virgin confirmeth this that day that she was purified shee brought a paire of Turtle Doves or two young Pigeons and offered them to the Lord for herselfe and for her child Object But it may be sayd Luk. 2.22 Cum impleti essent dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the dayes of her purification were fulfilled and not of their purification Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here according to the Hebrew phrase and so it is in the Syriack for the Hebrews put the plurall number for the singular The Hebrewes put the plurall number for the singular and the singular for the plurall oft times as Iud. 12.17 He was buried in the Cities of David that is in one of the Cities of David so Matth. 27.44 the Theeves railed upon him that is one of the Theeves railed upon him So Ionas 1.5 he went downe into the sides of the ship that is to one of the sides So Psal 1.3 A tree planted by the rivers of waters that is one of the rivers So likewise they put the singular number for the plurall number as here the dayes of her purification The child was uncleane as long as the mother was uncleane for the dayes of her and his purification For so long as the mother was uncleane the child who suckt her was also uncleane and Christ who was subject to the Law although there was no morall uncleannesse in him yet he was legally uncleane all this time untill his mother was purified and this serveth for our great comfort that hee became uncleane legally to take away our morall uncleannesse Quest But if Christ was uncleane all this time how could he be circumcised the eight day Answ Christ was but in his great uncleanenesse untill the seventh day as his mother was and therefore he was circumcised the eight day but the females who were not circumcised were uncleane untill the foureteenth day Quest It may be asked why Mary offered a sacrifice for her purification seeing she conceived not her child in originall sinne and this sacrifice was appointed as a remedie against originall sinne Answ As Christ who knew not sinne yet became legally uncleane for our cause so he would have his mother also for her legall uncleanenesse to offer that sacrifice which all other women were bound to offer who were both legally and morally uncleane Conclusion The Conclusion of this is as Elisha when he cured the unsavory waters of Iericho did cast salt into the spring of the waters 2 King 2.21 So we must crave of God that he would first purge the bitter roote of originall sinne before he come to purge our other sinnes David craved pardon of the Lord for this sinne Psalme 51.5 EXERCITAT III. Of the place of Gods worship A ceremoniall appendix of Commandement II. Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall yee come THe places which served for the worship of God Places for worship approved or commanded by God were either places commanded by God or approved by him places commanded as the Tabernacle and Temple places approved by God was their Synagogues and places of prayer their Synagogues Psal 74 8. they have burnt up all the Synagogues of God in the land their place of prayer was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Domus orationis a house of prayer Act. 16.13 And on the Sabboth day we went out of the City by a river where prayer was wont to be made The Tabernacle and Temple were Loci ut sic Locus ut locus ut sic as
the Altars literally it may be understood of those Altars built by the Prophets extraordinarily after the Temple was built as Elias built an Altar in mount Carmel The Iewes adde farther that all the times that they sacrificed upon these Altars they sacrificed a female and not a male 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7.9 vajagnalehu obtulit ipsum but the critickes of the Iewes the Masoreth readeth it vajagnaleah that is they offered a female upon these Altars and not a male It was a fault to offer in the high places after the Temple was builded Offering of sacrifice upon the high places was found fault with after the Temple was built Iehosaphat is blamed for this that he tooke not away the highplaces 1 King 22.43 and likewise Asa 1 King 15.14 because he tooke not away the high places but the Lord commended Ezekiah much for taking away the high places yet Rabsache blamed him for taking away these high places and Altars Esay 36.7 Conclusion The Conclusion of this is the Lord by degrees withdrew his typicall presence from the Iewes first he separated the Arke and the Tabernacle secondly the Arke from the Temple thirdly hee destroyed the Temple that they might looke onely to him who was both the Arke the Tabernacle and the Temple EXERCITAT VI. Of the situation of the Citie of Jerusalem A ceremoniall appendix of Command 2. Psal 48. Beautifull for situation the joy of the whole earth is mount Sion on the sides of the north the City of the great king IErusalem was compassed about with Hils and Valleyes the Hiles were Gareb Calvarie Gihon Aceldamae The Hils compassed Ierusalem Olivet the Valleyes were the Valley of dead Carkases Tyropaeum the Valley of Iehosophat or hinnon or the Kings dale The Citie it selfe stood upon foure Hils The Hils upon which Ierusalem stood Sion towards the south Akra towards the north upon which Salem stood Moriah betwixt Sion and Akra and Bezetha betwixt Akra and Moriah and betwixt Sion and Moriah lay the great gulfe of Millo Vpon every one of these hills there is some notable thing to be observed Some memorable things done on every one of the Hils upon mount Gareb all the Lepers were put therefore it is called the hill of Scabbes Iere. 31.39 upon mount Calvarie Christ was crucified upon Gihon Salomon was anoynted King In Aceldama was the potters field which was bought with the price of the just one for the buriall of strangers Amos 2.6 Act. 1.19 upon mount Olivet Christ was taken up to Heaven Vpon mount Sion stood the fort of the Iebusites The Citie of David stood in Sion which David taking in afterwards called it the Citie of David there he built his house In mount Akra stood the old Citie Salem where Melchizedeck dwelt and it is called Akra from hakkara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obviam veniens obviam venit because there hee met Abraham and blessed him when he returned from the slaughter of the Kings In mount Moriah Abraham would have offered his sonne Gen. 14.19 Vpon mount Moriah Abraham would have offered his sonne Isaac Gen. 22 and here the Angell stood with a drawne sword in his hand above the threshing floore of Arauna the Iebusite and upon this mount afterwards was the Temple of Salomon builded The new towne of Ierusalem stood in Bezetha called the upper Mercat In Bezetha was builded the new towne of Ierusalem called forum inferius in respect of forum superius that was in Sion To the north of Bezetha and Akra stood the new towne builded by Hezekiah which he compassed round about with a wall called murus tertius for the first wall was builded by David round about Sion even to the Sheep-gate the second wall was builded by Salomon round about Bezetha and joyned with the first wall at the Sheepe-gate the third wall was builded by Hezekiah joyning it to the old wall of the City Salem and compassed round about mount Akra to the water gate where it joyned with the second wall The gulfe Millo Millo was a deepe gulfe lying to the north of Sion to the south of Moriah this gulfe Salomon filled up when he builded his owne house the Queenes house and the house of Lebanon Mount Sion in which the City of David stood was called the upper towne and the rest that were towards the north of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem superior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem inferior Salem and Bezetha were called the nether towne and to this the Apostle alludeth Gal. 4.25 Ierusalem which is beneath and Ierusalem which is above Ierusalem which is above signified anogogicallie the triumphant Church but allegorically the free children begotten within the covenant of grace and Ierusalem below signified the children of the bond woman and for this cause it is put in the duall number Ierusalaijm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it consisteth of two Cities which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Iacobs armie is called mahanaijm consisting of two armies one heavenly another earthly to these two Salomon compareth the Church Cant 6.13 what will yee see in the Shulamite as it were the company of Manaham or two armies shee consisted partly of Citizens in the triumphant Church and partly of Citizens in the militant Ierusalem is sometimes called Sion Ierusalem is sometimes called Sion and sometimes Moriah and sometimes Moriah and Sion is called the hill of God Psal 68.15 that is an excellent hill for the Hebrewes wanting the superlative they supply it by adding the name God by which they understand that which is most excellent and great in that kind Psal 80.11 The trees of it were like the Cedars of God that is excellent Cedars So 1 Sam. 18.10 the evill spirit of the Lord came upon Saul that is a very evill spirit So Ierusalem is called the daughter of Sion that is Sion herselfe as the Sonne of man that is a man When Ierusalem and Sion are set together Ierusalem and Sion put together for the more earnest expression they are so to be understood as a repetition of the selfe-same thing for the more earnest expression as Zach. 9.9 O daughter of Sion O daughter of Ierusalem here the explaining of the one word by the other carieth a great weight with it So Psal 92.9 For loe thine enemies O Lord for loe thine enemies O Lord shall perish that is they shall surely perish Moriah is also taken for all the hils whereupon the City stood Gen. 22.2 Goe to the Land of vision that is Moriah taken largely for all the hils in Ierusalem to the land of Moriah but Abraham seeing that excellent vision vers 14. of which Christ spake Ioh. 8.56 Abraham rejoyced to see my day he appropriated the generall name particularly to this mountaine and called it Moriah Quest How is David sayd to bring the head of Goliah to Ierusalem 1 Sam. 17.54
an anagogicall application from the Temple to the heavens and therefore the Temple is called Heaven 2 Chro. 6.30 Psal 11.4 The Lord is in his holy Temple the Lords Throne is in Heaven There was a controversie betwixt the Samaritans and the Iewes whether the Temple of Ierusalem The contention betwixt the Samaritans and Iewes for the place of Gods worship or the Temple of Samaria was the place of Gods worship Christ endeth this controversie Ioh. 4.21 when hee saith The houre commeth when yee shall neyther in this mountaine nor yet at Ierusalem worship the father And to shew how that Ierusalem should be no more the place of Gods worship first he separated the Arke from the Tabernacle secondly the Arke from the Temple God remooved from the Temple by degrees and then shortly afterwards he destroyed the Temple Ieremiah complayneth in his time that the Lord was like a stranger in the Land and as a wayfaring man that turneth aside to tarrie for a night Iere. 14.8 A wayfaring man that tarrieth but for a night in an Inne hath but little care of it So the Lord began now to bee a stranger and to take little care of this Inne his Temple where he was wont to lodge and now he was to forsake it for ever Conclusion The Conclusion of this is there is now no appointed place for the worship of God nor ever shall bee therefore the Iewes who have the veile upon their hearts are very blind who hope yet that the Tem of Ierusalem shall be built againe When they pray they ever turne their faces towards the Temple of Ierusalem and when they see a new house builded they marke the white wall with a blacke sticke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contraction which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigrum super album Recordare vastationis and they leave a little space wherein they write those words nigrum super album and under this they write recordare vastationis they marke the white wall with a blacke sticke to signifie that they mourne because Ierusalem is not built as that new wall is built and they pray the Lord to remember the destruction of Ierusalem and to have pitie upon it and they say Psal 137.4 If I forget thee O Ierusalem c. EXERCITAT IX Of the Cherubims A ceremoniall appendix of Command 2. Exod. 25.18 And thou shalt make two Cherubims of Gold of beaten Gold shalt thou make them in the two ends of the Mercie-seat THey are called Cherubims from the Hebrew word Racabh to ride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equitare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphin angeli quia celeritate aspectus splendore quasi flammantes ignei visi sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit because the Lord did ride betwixt them Psal 18.10 He rode upon a Cherub and he sitteth betweene the Cherubims Psal 99.1 therefore they are called Mercahhak hashekina the Chariot of Gods Majestie They are also called Seprahim from Saraph to burne because the Angels his Ministers are a slaming fyre Psal 104.4 and the fyrie Angel or the Seraphin touched the lips of the Prophet Esay with a live-coale which hee had taken with the Tongs from off the Altar Esa 6.6 The first place that we reade of these Cherubims is Gen. 3.24 He placed at the east end of the Garden of Eden Cherubims and a flaming Sword And hence it is probable that the history of Genesis was written after that the Tabernacle was erected in the wildernesse for Moyses writeth of them as of things heard and knowne amongst the people They are painted as young men and not like boyes or children The Angels are painted as young men and so the Angels appeared in the likenesse of young men Mark 16.5 And entring into the Sepulchre they saw a young man sitting on the right side cloathed in a long white garment They are made in a comely forme and wel favoured They are painted in a comely forme whereas the Divell although he can transforme himselfe into an Angel of light appeareth usually in terrible and evill favoured shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corvus atramentum diabolus therefore there is but one word in the Syriacke both for the Raven Inke and for the Divell because he appeareth blacke like the Raven The Cherubims had not foure faces but foure shapes or habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignificat aspectum formam vel habitum They are not painted with foure faces as it is commonly holden for panim facies Eze. 1.10 is not taken for the face but for the forme or habite Luk. 9.53 And they did not receive him because his face was as though he would goe to Ierusalem that is his habite hee lookt as though hee would goe to Ierusalem So the Cherubims in somethings they lookt like man in their faces they went streight up as having legges and thighs then they were like the Lion in something in their necke and brest like the crest of the Lion and like the Eagle in their wings and like the Calfe or the Oxe in their feete Therefore those are mistaken who thinke that they had foure faces and from them the Egyptians borrowed their Sphinges 1 Macchs 3.48 And they layd open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images that is they sought to paint their Images like the Cherubims the man in the Cherub hath the face because man of all visible creatures is the most understanding and is Lord over the rest What their wings signified They had wings to signifie their readinesse and protection and David alludeth to this Psal 17.18 Hide me under thy wings and the King of Tyrus is called a Cherub because of his protecting the people that were under him Ezek. 28.14 When one forme of the Cherubims is expressed all the rest are understood When a Cherub is described by any of these foure all the rest are to be understood Example 1 King 7.29 And on the borders that were betweene the ledges were Lions Oxen Cherubims And here is exegeticum and not copulativum that is he made Cherubims which had the likenesse of Oxen and Lyons They had sixe wings with two they covered their faces and with two they covered their feete and with two they did flee and it is probable that the Cherubims in the Tabernacle and Temple had sixe wings also although they did not flie two to cover their faces two to cover their feete and two stretched out their feete was covered The Lord would have the Cherubims covered and not to appeare naked the Lord would not have them to appeare naked therefore yee shall see when they appeared to men they appeared cloathed Act. 1.10 Two men stood by them in white apparell So Mark 16.5 and the Prests are commanded to put on breaches when they come before the Lord to cover their nakednesse Lev. 10.26
and his men might eate of this shewbread although they were not Priests and it had not beene lawfull for them to have eaten of this bread if they had had any other bread but if they had beene uncleane this way they might not have eaten this bread at all so that there were some sorts of legall uncleannesse greater than others The Church of Rome erre in drawing arguments from the Leviticall ceremonies The Church of Rome from this place goes about to prove that ministers because they handle holy things should abstaine from mariage as the Priests were to abstaine from their wives when they were to eate this holy bread and so they ground many other of their ordinances upon the Leviticall Law as none might be a Priest that had any irregularitie or defect in him as defectus natalium a defect in his birth as if he had beene a bastard or defectus persona a defect in his person and a number such which are legall ceremonies and bind not the Church now Castitas abjuga conjuga There is duplex castitas abjuga conjuga abjuga is that sort of chastitie when a man liveth chastly out of mariage conjuga when hee liveth chastly in mariage Heb. 13.4 mariage is honorable in all and the bed undefiled and if they would conclude any thing out of this place it would but inferre thus much the Priests abstained from this holy bread but twise in the yeere because there were foure and twenty courses of them and they served but weekely and so long as they served they abstained from their wives this will not inferre their conclusion therefore those who serve under the Gospel should live altogether unmaried What argument may be drawne from the Priests mariage This argument might be rather inverted against them this wayes the Priests under the law were maried therefore the Priests under the Gospel may marry And lastly theologia symbolica non est argumentativa those conclusions hold not which are deduced after this manner from types which are not destinate types Conclusion 1 The Conclusion of this is the Lord looketh upon his Church continually therefore the Church should looke backe againe to him continually and as the Angels behold the face of God continually in glory Mat. 18.10 So should the Church behold the face of the Lord in his word as in a glasse 1 Cor. 13.12 and as Zedekiahs Courtiers had this credit to see the Kings face alwayes 2 King 25.19 So the Church should studie to see the face of the Lord continually Conclusion 2 Secondly if such legall cleannesse was required of the Priests when they came to eate the shewbread much more is morall holinesse required in us when we come to eate the holy bread in the Sacrament EXERCITAT XII Of the Altar A ceremoniall appendix of Command 2. Exod. 27.1 And thou shalt make an Altar of Shittim wood five cubits long and five cubites broad c. THere were typicall Altars under the Law and the mysticall Altar Iesus Christ signified by them under the Gospel Two Altars The typicall Altars under the Law were the Altar of burnt offering and the Altar of incense the Altar of burnt offering under the Law in the Wildernesse was built of earth The matter of the Altars in the Temple it was made of wood overlayd with brasse and the Altar of incense was made of wood overlaid with gold Why the Altar in the Wildernesse was made of earth and not of hewen stone The Altar of burnt offering in the Wildernesse was made of earth and the Lord would have it made of earth onely because he would not have it permanent to remaine after they were gone out of the wildernesse and he would not have it made of hewen stone to signifie that mens inventions doe but pollute the worship of God Exod. 20.25 Moyses Altar and Salomons in what they agree The Altars of Moyses Tabernacle and Salomons Temple were the same in matter and forme Moyses made his of Shittim wood and Salomon made his of Cedar wood and the substance was all one although different in colour and name onely They differed in their bases height breadth and length They differed in their bases the proportion was double there were two bases of the Altar in the Tabernacle and foure in the Temple Secondly they differed in height there was a triple proportion three and ten Moyses Altar was three cubits high and Salomons Altar was ten cubits high Thirdly in length breadth there was a fourefold proportion the Altar of Moses was five cubits long and five cubits broad and the Altar of Salomon was twenty cubits long and twentie cubits broad Salomon made all the vessels of the Temple except the Arke Salomon made all the vessels that pertained to the house of the Lord the Altar of gold the Table of gold whereupon the shewbread was and the Candlesticke 1 King 7.48 but he made not a new Arke because Christ who was represented by the Arke is the same yesterday and to day and for ever Heb. 13.8 Quest Why doth not Ezekiel when he describeth the new Temple make mention of the Arke and the Candlesticke as he doth of the Altar and the Temple it selfe at large Answ Because there was not an Arke to be in the second Temple Why Ezekiel maketh no mention of the Arke and Candlesticke in the second Temple and the light of that Candlesticke was not lighted with fire from the heaven as in the Tabernacle and first Temple and thus the Scriptures in wisedome doe passe many things and out of the silence of the Scriptures we may learne sometimes as when the Scripture passeth by Melchizedecks father and his mother So when the Scripture setteth downe the curses at large upon mount Ebal Why the curses in the Law are expressed and the blessings concealed and the blessings are concealed to teach us that the Law curseth us for the breach of it and that the blessings are reserved for the Gospel Matth. 5. The golden Altar had a crowne round about it as the Arke of the Testimonie had and the Table of shew-bread There arose foure hornes from the crowne of the Altar The hornes of the golden Altar what they signified every one in the forme of a broach small in the top which signified the strength which was in Christ who was able to overthrow that lord with two hornes Dan. 6.8 and all the hornes of the wicked Psal 75.11 It had a hole like a window in the east side The place where they emptyed the Altar of the ashes was not towards the holiest of all to take out the ashes which fell through the grate as the brasen Altar and this was upon the east side of the Altar and not towards the holiest to signifie that impurity should be farre from the holiest of all This golden Altar was called the Table of the Lord Mala. 1.7 The Apostle Heb. 9.4 why
the Apostle maketh no mention of the golden Altar but onely of the golden censer maketh mention of the golden censer onely and not of the golden Altar and this he doth to signifie that this was the last period of the Leviticall service to be done away for the last thing which the Priest did when he came out of the Temple was to hold up incense with his censer The Highpriest when he went into the holiest of all once in the yeare he left the golden censer there for the whole yeare Why the Highpriest left the censer in the holiest of all Heb. 9.4 to signifie that this Leviticall service was to be layd downe and that Christs intercession indureth for ever and the Apostle passeth by all these things without the vaile to signifie that the ceremonies without the vaile were to be abolished The Angell appeared to Zacharias when he was offering incense At the right side of this Altar the Angell appeared to Zacharias Luk. 1.11 and first he appeared to him at the time of incense when all the rest of the ceremoniall service was ended and when he had done all things which were requisite in the first Tabernacle as dressing of lamps sacrificing putting bread upon the Table every Sabbath to teach us that now Christ was to come when the ceremonies were drawing to an end Why the Angell appered to Zacharias the father of Iohn the Baptist Againe he appeared to Zacharias who was the father of Iohn the Baptist to signifie that now Christ was neare comming because Iohn Zacharias sonne his forerunner was now at hand Why he appeared to Zacharias an inferior Priest Lastly he appeared to Zacharias an inferior Priest and not to the Highpriest to signifie that Iohn should be but a servant and one that should not thinke himselfe worthy to loose the latchet of Christs shooes The signification of the brasen Altar The Altar for the burnt offering was covered with brasse and it signified Christs passion as the golden Altar signified his intercession and as none might goe to the golden Altar to offer incense but he who might goe to the brasen Altar and offer sacrifice so we have no mediator of intercession but he that is the mediator of our redemption This Altar was a large Altar in Solomons time twentie cubits in length and twentie in breadth when there was a great sacrifice upon this Altar it was filled to the corners Allusion and Zachariah alludeth to this they shall be filled like bowles and as the corners of the Altar Zach. 9.15 When the Sacrifice was accepted of the Lord they tooke this for a signe that it was all turned to ashes A signe of the acceptation of the Sacrifices and they prayed the Lord turne thy sacrifice to ashes Psal 20.3 This Altar had hornes as the golden Altar had The Sacrifice was tyed to the hornes of the Altar and they that were to offer a sacrifice delivered the beast to the Priest and he tyed it to the hornes of the Altar and from hence he tooke it to the north gate and killed it and then the Priest cut it in so many quarters and laid it upon the Altar and burnt it Allusion and David alludeth to this Psal 18.27 Bind the sacrifice with cords even unto the hornes of the Altar There was one border about the Altar above and another at the foote of it The blood of the beasts sprinkled upon the Altar and powred under the Altar and there was a great ditch about the Altar where the blood of the beasts was powred which were killed this blood was brought from the north gate and sprinkled upon the hornes of the Altar and it ran downe to the foote of the Altar into that ditch where the rest of the blood was powred and it was all carried through secret passages to the brooke Kidron and Iohn alludeth to this Revel 6.9 Allusion I saw under the Altar the soules of them that were slaine for the word of God The border went round about the foote of the Altar that no man might fall into this deepe ditch where the blood was powred So the Lord commanded them to make battlements about their houses for the safety of men Deut. 22.8 and so there was peribulum or a wall round about the Temple to save the people that none fell over because it stood upon a hill The Lord placed the brasen Altar in the midst of the Court but AhaZ tooke it out of the owne place How Ahaz remooved the brasen Altar and set it upon the north side of the Altar of Damascus 2 King 16.14 even in that place where the Idoll of jealousie was set up at the north gate Ezek. 8.5 and here the glory of the Lord appeared at his owne Altar when he testified unto them by his apparition that hee was to leave his Temple for their Idolatry Ezek. 8.4 this vision of Ezekiel was in atrio gentium in the court of the Gentiles but when the Lord was to give sentence against them he came to the threshold of the doore Ezek. 10.4 Why Salomon sacrificed in the middle of the Court. Because this brasen Altar was not large enough to containe all the sacrifices therefore Salomon hallowed the middle of the court where he sacrificed the rest of the sacrifices 1 King 8.64 David and Salomon being Prophets and immediatly directed by the Spirit of God David and Salomon added many things which were not in the Tabernacle added somethings which were not in the Tabernacle as David for conveniencie caused the Priests to enter in the service of the Tabernacle when they were twentie five yeares of age whereas the Priests before did not enter in their ministerie to serve in the Tabernacle untill they were thirtie yeares of age So Salomon for conveniencie hallowed the middle court for the sacrifices because the brasen Altar could not containe all the sacrifices at that time being an extra-ordinarie sacrifice Something 's added in the Temple for signification Secondly something was added in the Temple for signification as Salomon added two Cherubims in the Temple which were not in the Tabernacle to signifie that the Gentiles were to be called and that the ministerie of the Angels should be extended to them Something added in it for order Thirdly something was added for order as David divided the Priests in foure and twentie orders but none of the Kings of Iudah else did the like neyther Iosias nor yet Hezekiah because they were not Prophets as David and Salomon were Quest Whether should any Altar be retained now in the Church or not Answ The Fathers call the Table of the Lord an Altar by allusion The fathers by allusion called the Table of the Lord an Altar but when they speake this they meane not properly of an Altar but onely they call it so because it carieth a remembrance of that sacrifice once offered There are foure sorts of Altars
glory and beautie THe Priests were cloathed in linnen when they served in the Sanctuary Ezek. 44.17 The Priests might we are no wooll in the Sanctuary And it shall come to passe that when they shall enter in at the gates of the inner court they shal be cloathed with linnen garments and no wooll shall come upon them while they minister in the gates of the inner court and within First Allusion they had linnen breeches to cover their nakednesse Christ is he that must cover the shame of our nakednesse that it doe not appeare Reve. 3.18 they had linnen coats reaching downe to their feete linnen signifieth righteousnesse in the Scripture Revel 19.8 therefore David prayeth Psal 132.9 Allusion Let thy Priests bee cloathed with righteousnesse When they were in the Sanctuary they wore onely linnen and out of the Sanctuary they wore wooll The Iewes called a worldly minded Priest the man with the woollen cloathe the Iewes had a proverbe when they saw a worldly minded Priest they used to say there goeth the man with the woollen cloaths because he minded nothing his linnen cloathing his Sanctification and righteousnesse These cloathes reached downe to their feete and therefore Christ our Highpriest appeared having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cloathed with a garment downe to the feete Revel 1.13 Moreover they had a linnen girdle which signified truth and constancie in Christs administration Esay 22. 21. And I will cloath him with thy robe and strengthen him with thy girdle Allusion it signifieth likewise the constancie truth and perseverance of Christians Ephe. 6.14 stand therefore having your loynes girt about with truth the garments were common to the Highpriest with the rest of the Priests The Highpriest had some ornaments that were proper to himselfe first a robe of blew with bels an Ephod of Gold blue purple scarlet and fine linnen a breast-plate a Miter of sine linnen a plate of pure gold upon his forehead The Highpriest had garments proper to himselfe therefore in the second Temple when the Highpriests wanted the annointing oyle when they saw the High-priest they sayd not there goeth the annoynted of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicatis vestibus but there goeth the man with the many cloaths merubha begadim He had a broydered girdle which he wore about his paps therefore Christ is sayd to be girt about the paps with a golden girdle The Priests might not weare their girdle but about their breasts Reve. 1.13 So the seven Angels came out of the Temple having their breasts girded with golden girdles Reve. 15.6 and Ezek. 44.18 the Priests were forbidden to gird themselves in the sweating places that is about their loynes Obj. But it is sayd Esay 11.5 righteousnesse shall be the girdle of his loynes and faithfulnesse the girdle of his reines therefore it may seeme that he wore his girdle about his middle Answ Righteousnesse was the girdle of his loynes and fathfulnesse the girdle of his reines Why Christ was girt about the loynes and reines to signifie that there was no concupisence in Christ here or sinfull lust and he was girt about the paps with a golden girdle to signifie that his heart was holy and pure without sinne He had a plate of gold upon his forehead and holinesse to the Lord written in it and therefore he was called the Saint of the Lord Psal 106.16 The plate of gold This plate had holinesse to the Lord written in it but Zachariah prophesied that holinesse to the Lord shall be written upon the bridles of the horses Zach. 14.20 that is there shall be such holinesse under the Gospel that the meanest shall have holinesse written upon his forehead as the Priests had under the Law These priestly ornaments signified Christs Kingly The signification of the Highpriests garments Priestly and Propheticall office his Kingly office was typed by his Crowne which he wore his Priestly office was signified by the breastplate upon which he carried the names of the twelve Tribes and Vrim and Thummim the Priest did two things as the Apostle speaketh Heb. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which pertained to God and things which pertained to us the things which he did from God to us were represented by Vrim Thummim and the things which he did from us to God were represented by the breastplate w herein he carried the twelve stones and his propheticall office was signified by his bels The priestly garment was put upon Aaron by Moyses The disaraying of Aaron what it meant and yet Moyses is commanded to strippe Aaron of them and disaray him The taking off of his garments and putting them upon Eleazar signified the taking awas of his office and giving it to another So when Eliakim was cloathed with Shebnas robe Esay 22.15 it signified that his office should be taken from him and given to Eliakim So the stripping of Aaron signified the disanulling of the Priesthood for the weaknesse thereof Heb. 7.14 and when he was stript of his Priestly garments for his sinnes which he had committed Num. 20.12 he and all the people were taught to expect a better Priesthood of the same of God who is perfected for evermore Heb. 7.28 and this priesthood was continued from Aaron to Eleazar and from him to Phinehas and had no end untill Christ came who was a Priest after the order of Melchizedeck the true Eleazar the helpe of God The garments which the Priest wore when he went into the holiest of all The Highpriest had other garments which he wore when he entred into the holiest of all upon the day of expiation he was all cloathed in white and having finished his service that day he layd aside these cloathes and never wore them any more and Aaron shall come into the Tabernacle of the congregation and shall put off the linnen garments which he put on when he went into the holy place shall leave them there Lev. 16.23 The Highpriest layd aside all his ornaments that day when he went into the holiest of all to signifie unto us that the Leviticall Priesthood was to be laid aside and also that Christ would give up his Kingdome to his Father 1 Cor. 15.24 that is he would not exercise the function of a mediator any more in the Church and that he would give up his personall kingdome but not his eternall kingdome The Sacrifices and ceremonies under the Law had relation to Christ All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shaddow and he was the body To his conception First the Nazarite must be sanctified in his mothers wombe to signifie that Iesus the true Nazarite should be conceived without sinne in the wombe of the Virgin To his natures Secondly his two natures were signified by the Goate that was killed and the scape-Goate and by the two Sparrowes the one killed
the Arke which stood in the west end of the Temple It is a question whether this belongeth to the seventh Commandement or to the second The most hold that it belongeth to the seventh Commandement This is rather an appendix of the second commandement than of the seaventh to teach men and women modestie but if we will consider the words of the Law more neerely and the practise of the heathen it may seeme rather to be an appendix of the second Commandement In more nebuchim parte 3. for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abhomination is spoken usually in the Scripture of Idolatry Maimone sheweth that it was the manner of Idolatrous men to stand with the imbrodered garments of women upon them before the starre Venus and the women put upon them mens armour and stood before the starre Mars and therefore it may seeme that the Lord expresly forbiddeth the woman to put upon her Celi the armour of a man Why women forbidden to put on mens armour and if it were forbidden onely to eschew filthinesse why would the Lord forbid women to put on mens armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the men to put on womens cloathes rather then the mans cloathes putting Celi and Shimlath And Iulius Firmicus writing of the Idolatrous customes of the Assyrians saith that they worshipped Venus Men worshipped Venus with womens cloaths and women in mens armour and that it was not lawfull to the Idolatrous Priests to worship her nisi effaeminent vultum virilem sexum ornatu dedecorarent unlesse they changed their countenance and fained their sexe and disgraced themselves The ceremonies made a distinction betwixt the Iewes and Gentiles putting on womens apparell upon them And the Lord in all these ceremonials made a distinction betwixt the Iewes and the Gentiles rather than betwixt the male and female Ob. Circumcision distinguished the males from the females therefore the partition wall of the ceremonies distinguished the male from the female as well as the Iew from the Gentile Answ Circumcision distinguished the people of God from other people The females circumcised in the males but it distinguished not the male from the female for the females were circumcised in the males Gen. 34.14 we cannot give our sister to one that is uncircumcised the ceremonies were instituted then to make a distinction betwixt the Iewes the people of God and the Heathen Commandement III. EXERCITAT XVIII Of the Nazarites vow Num. 6.2 When eyther man or woman shall separate themselves to vow a vow of a Nazarite c. THere were three sorts of things separated to the Lord first the land every seventh yeare was separated to him Secondly the first fruits were Nazarites to the Lord in the originall it is ginnebhe nezirecha vuae separationis as the Seventy translate it or sanctificationis tuae as the Chaldee paraphrast hath it and thirdly Three sorts of things separated to God was nazareatus personae a separation of persons to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A separation of persons againe was eyther of men or women Num. 6.2 women Nazarits as Sampsons Mother was a Nazarit Nazareatus terra fructuum personaram when they vowed themselves this wayes Nazarits they were sayd Iaphli to doe some admirable or rare thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirable esse So Nazarits according to their ages as they were adulti Nazaraus adultus juvenis pâ—rvulus Iuvenes or parvuli young men as Amos 2.11 they gave the Nazarits wine to drinke or little ones as Samuel Nazaraus seculi dierum Nazarits againe were eyther Nazaraei saeculi or Nazaraei diaerum Nazaraei seculi were those who were perpetuall Nazarits and might not be redeemed nor change their vow such as were Samuel Sampson Iohn the Baptist and Iames as Clemens testifieth these Nazarits some of them were separated to the Lord by the vow of their mother as Samuels mother vowed him a Nazarite from his conception min nagnaro as soone as he stirred in his mothers bellie The Child shall be a Nazarite from the wombe to the day of his birth Iudg. 13.7 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movere from the time of his conception and from the time of his birth but when it is sayd Act. 3.2 he was lame from his mothers wombe here both the time of his conception and his birth are comprehended So Galat. 1.15 who separated me from my mothers womhe that is from the time that my mother conceived me So Psal 22.10 I was cast upon thee from the the wombe that is from the time that she conceived me So Iere. 1.6 Psal 58.3 the wicked are estranged from the womb they goe astray as soone as they be borne here from the wombe signified the time from their conception Nazzaaei dierum were those who vowed themselves a time onely but after the time was expired they were no more Nazarites The vow of the voluntary Nazarit lasted but thirty dayes as the Iewes gather Mamone of his treatise of entring into the sanctuary Cap. sect 8.14 Absolon polled his head the thirtieth day of his vow so did the voluntarie Nazarite say they and the inferiour priests shaved their heads every thirtieth day Those who were separated to be Nazarits were commanded to absteine from three things first from wine secondly from touching of the dead and thirdly that no rasor should come upon their head to cut their haire They are commanded not to eate the kernell of the raisin secondly not to eate the raisin It selfe and thirdly not to drinke the wine as they might drinke no wine so neither might they drinke ex maceratis vuis quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secundaria vina vocat Plinius So they might drinke no vineger the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as made of apples dates c. so a vino hordei as Athenaeus calleth it They were commanded to absteine from wine and strong drinke wine here is put before strong drinke Scriptura enim nominat genus quandoque post speciem Regula the Lord saith Amos 2.11 he raised up of their young men for Nazarits but vers 12. they gave their Nazarits wine to drinke they should have learned abstinencie from the Nazarits but they intised the Nazarits to drinke wine contrary to the Law The use that we may make of this is first to shew us that it is a sinne to be partaker of another mans sinnes Psal 50.18 when thou sawest a theefe then thou consentedst with him and wast pertaker with the adulterer Secondly not onely to be partaker but approve the same Rom. 1.32 thirdly it is a greater sinne to be examples to others in sinne as Iud. 11. woe be to them for they have gone in the way of Cain but it is the greatest sinne of all to provoke others to sinne as here they provoked the Nazarits to drinke wine and gave them wine to drinke Secondly they
were commanded to absteine from the dead and not to come neare their fathers brethren or sisters if they were dead if a man dyed suddenly by them they were defiled and if they touched but one who touched the dead they were defiled the same holinesse was required of them that was required of the highpriest to absteine from the dead Maimone in his treatise of mourning cap. 3. The Iewes say if the Highpriest had lighted upon a dead bodie in the way hee might defile himselfe and bury the dead being alone and none to helpe him So they say if an inferiour Priest and a Nazarite were walking together if he had beene but Nazaraeus dierum he was to burie the dead because his holinesse was not perpetuall but if he had beene a perpetuall Nazarite then the inferior Priest was to bury the dead and not he because as great purity was required in the perpetuall Nazarite as in the Priest concerning the dead Quest Did not Sampson sinne being a Nazarite by touching of the dead bodies and taking off their cloathes Answ He did this by the singular direction of the spirit of the Lord so he dranke of the water which flowed out of the law bone of the Asse and eate of the honey which was in the dead Lion which were al unclean by the law The heathen Priests learned of them not to touch the dead Seneca consolatione ad Marcian cap 15. the Flaminian Priests might not put shoes upon their feete of the leather of that beast which dyed of it selfe and if a Priest happened to have a funerall oration before the dead corpes he used to stretch a vaile betwixt him and the corpes that he might not see it Non licebat Flamini Diali tibias funebres-audire nec locum in quo bustum erat ingredi A Flaminian Priest might not heare the sound of the pipes which were at burialls neither might he come into that place where there was a grave The third thing was this that no Rasor came upon their head they suffered their haire to grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intonsi therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel intonsi and if they were voluntary Nazarits no Razor might come upon their heads untill the vow was expired and then their haire was cut and cast under the Altar burnt but if they were perpetuall Nazarits there came never a razor upon their head but their haire was onely cut about and this was cincta caesaries Dalila cut off Sampsons haire yet he ceased not to be a Nazarit for the Angell said that he should be a NaZarit unto his death The haire was a signe of strength and as long as Sampson kept his haire hee kept his strength and God threatning to weaken the estate of his people useth this similitude that he will shaue the haire with a razor Esay 7.20 In the same day shall the Lord shave with a razor When the voluntary Nazaret vowed a vow for thirty dayes and in the meane time defiled himselfe by touching of the dead if the whole time had beene spent to one day and then if he had touched any uncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these former dayes were reckoned nothing to him Iob. 3.6 Naphal fugient aut dilabentur Onkelos inutiles erunt Perire diem ad embolismum pertinet or let let them be reckoned amongst the intercalar dayes which were not numbered amongst the dayes of the yeere and he was to begin his vow anew againe so it is in the course of our sanctification when we haue gone on a while in it and then fall into some great sinne in that case we are to begin our sanctification anew againe Act. 7.42 O yee house of Israel have ye offered to me slaine beasts and sacrificed by the space of forty yeeres in the Wildernesse They offered to the Lord sundry times in the Wildernes according to his ordinance but because now they fell to worship Idols therefore the Lord reckoned the former sacrifices as though they had not beene offered to him When the Israelites had travelled to the confines of Moab to Kadesh-Barnea they fell a murmuring there against the Lord therefore the Lord brought them backe againe after that they had passed sixteene stationes Num. 33.20.35 To the red Sea in which they were baptized 1 Cor. 10.2 So when we fall from the Lord we are to returne backe againe to our Baptisme and first vow And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet Matth. 2.23 And he shall be a Nasarit to the Lord. Quest How were these two accomplished in Christ he was called both a Nasarit and a Nazarit Answ Christ was a Nazaret the true branch of the roote of lesse Nazaraus vot◠Nazarenus habitatione and he was a Nasarit truly separate to the Lord and Satan acknowledged him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 4. As Sampsō was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified to the Lord in type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriundus ex Nazaret and in the title of Christs Crosse there was an allusion to that plate of gold which was upon the forehead of the high Priest and therefore Aaron was called the Saint of the Lord because he had holinesse to the Lord written in his forehead that plate of gold was called Nezer it had written upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.39 It was written that is ingraven in the plate Christ was that true Nazarit holy blamelesse and undefiled we are to marke that the Seventy to facilitate words and to make them the more easie to be pronounced write the words different from the Hebrew as they say Samaria for Shemron so Solomon for Shelomoh so Nasareus for Nazareus the devil being well acquainted with all languages could cal Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting S for Z so in the inscription upon the Crosse they call him that Nasarit or Nazarit Ob. But Christ did drinke wine therfore he cannot be called Nasarit but Nazarit onely Answ He was not a legall Nasarit for he fulfilled that in his forerunner Iohn the Baptist but he was the true Nasarit separated from sinners the Iewes in contempt called Christ a Nazarit and so Iulian the apostate called Christ a Galilean because Nazarit stood in Galilee and it was for this that the Christians were called at the first Nazaraei but afterward their name was changed at Antioch and they were called Mesichijm Christiani From the cutting of the Nazarits haire they brought in shaving of the heads in the Christian Church and they said that long haire signified superfluity in manners hence came this speech afterwards Tonso capite fieri monachus
judaizing in this point Commandement IIII. EXERCITAT XIX Of the Passeover Levit. 23.5 In the fourteenth day of the first moneth is the Lords passover How the Passeover pertaineth to the fourth Commandement THe passeover as it was a sacrifice and a sacrament it is an appendix of the second Commandement but the time of it set downe here is an appendix of the fourth Commandement The word Passeover taken diversly This word Passeover is taken sundry wayes in the Scripture First for passing over because the Angell passed over the houses of the Israelites and destroyed them not Exod. 12.11 It is the Lords passeover Secondly Passeover is taken for those actions which were done about the passeover as killing the lambe sprinkling of the blood eating of it and such Matth. 26.17 Thirdly for the feast which was annexed to the Passeover 2 Chro. 35.11 They killed the Passeover and the Priests sprinkled the blood c. This was for the feast of the Passeover Fourthly for the Lambe killed at the Passeover Matth. 26.19 And they made ready the Passeover That is the Lambe which was killed at the Passeover so Marc. 14.12 They killed the Passeover Lastly for the time of the Passeover as Luc. 22.1 They had in this Passeover unleavened bread a Lamb bitter herbes and a cup in which they did drinke First they had unleavened bread The unleavened bread called the poores bread this unleavened bread was panis pauperum the poores bread Deut. 13.6 Yet the Lord taketh this unleavned bread for the Sacrament it was a great change Why they had unleavened bread in the Passeover when Moses rod which was the shepheards rod was made the rod of the Lord so this was a great change when he tooke the poores bread and made it this bread of his Sacrament they were commanded to eate the bread in remembrance of their hastening out of Egypt when they had no leisure to ferment it but Christ changed it to another sort of remembrance to be a memorall of his death in the Sacrament 1 Cor. 11 24. Doe this in remembrance of me It must be unleavened bread for leavened bread signified either Hypocrisie or malice David calleth a wicked man A leavened person Psal 71.4 So a leavened heart Psal 73.21 So Matt. 16.6 Beware of the leaven of the Pharisees and 1 Cor. 5.7 Purge out the old leaven Then they eate it with bitter herbes Why eaten with sowre herbes to put them in remembrance of their affliction in Egypt and Ieremiah seemeth to allude to this Lament 3.15 Allusion He hath filled me with bitternesse he hath made me drunken with worme wood Quest Whether was the cup in the paschall supper a Sacramentall Cup or not Answ Not Whether the Cup in the Passeover was a Sacramentall Cup or not for there is no mention made of it in the institution the Lord commandeth to take a Lambe unleavened bread and bitter herbes but not a word of the Cup wherefore this cup was but their common Cup in which they used to drinke It may be said Obj. that the Master of the familie blessed this Cup. Answ This was not constitutiva sanctificatio but invocativa Sanctificatio Constitutio Invocatio it is constitutiva invocatio that maketh it a Sacrament accedat verbum ad elementum et fiet Sacramentum saith Augustine and when it wanteth the word of institution then it cannot be a Sacrament it is true that Christ transferred this cup Many things that are common changed to a holy use and made it Sacramentall under the Gospell but it was not sacramentall under the Law it was onely a common cup the water which they dranke out of the Rocke was a Sacrament to them 1 Cor. 10.4 and it was also common water for their beasts drunke of it So this was but a common Cup to them but Christ made it Sacramentall somethings againe which were Sacramentall to them were common at Christs Supper as the eating of bitter herbes Last it was not a Sacramentall Cup for the blood of the Paschall Lamb signified the blood of Christ there are not two things appointed in the Sacrament to signifie one thing What things were proper to the Passeover in Egypt and what proper to it in Canaan Things proper to the Passeover in Egypt were first they eate the Passeover in their severall houses when they were in Egypt but afterwards they were bound to eate it in Ierusalem onely Deut. 16.5.6 2 Chro. 35. Secondly in Egypt the blood was sprinkled upon the Lintels of the doores but afterwards it was sprinkled upon the Altar 2 Chro. 35. and then the Master of the house caused to bring backe the Lamb to his house and eate it with his family Luc. 22.7.8 Thirdly in Egypt they stood when they eat the Paschall Lambe with their loines girt and their staves in their hands to signifie that they were to make haste away Allusion and Esay alludeth to this Esay 52.12 For yee shall not goe out with haste nor goe by flight but when they came to Canaan they sate when they eate the Passeover Quest Their sitting at the Passeover was not a significative Ceremony Whether was their sitting a significative ceremony or not when they eate the Passeover in Canaan Answ Seven memorable Passeovers Not it was onely after the custome of men when they sit to eate meat There were sundry memorable Passeovers The first in Egypt the second in the Wildernesse the third in the dayes of Ioshua Cap. 5.10 the forth in the dayes of Hezekiah 2 Chro. 30. the fift in the dayes of Iosiah where there was not such a Passeover holden from the dayes of the Iudges that judged Israel nor in all the dayes of the Kings of Israel 2 King 23.22 The Sixt after they returned from the captivity Ezra 6.9 The last Passeover was that which Iesus kept with his Disciples Luc. 22. where he put an end to the Passeover and instituted his owne Supper in the place of it Quest Whether was the Lambe which was killed at the Passeover a Sacrament or a sacrifice Answ The most hold that it was not a sacrifice and their reasons are these Reas 1 First it might be killed by others than by the Priest therefore it was not a Sacrament Reas 2 Secondly Exod. 8.26 It was abhomination for the Israelites to sacrifice in Egypt but the paschall Lambe was eaten in Egypt therefore the paschall Lambe was not a sacrifice Reas 3 Thirdly a Sacrament differeth from a sacrifice for in a sacrifice we offer to God and in a Sacrament wee receive from God the Paschall Lambe was a Sacrament therefore it could not be a sacrifice Reas 4 Fourthly that which was eaten of the sacrifice was eaten onely in the Temple but the Paschall lambe was eaten out of the Temple therefore it was not a sacrifice Answ Now for answer to the first after that they came out of Egypt and the priesthood was setled the
Pentecost the full Harvest was gathered in their first Harvest was of their Barley of their basest Graine onely but the full Harvest of their best Graine the Wheate was at the Pentecost Christ said Ioh. 4.35 Say ye not Allusion there are foure Moneths and then commeth Harvest Behold I say unto you lift up your eyes and looke on the Fieldes for they are white already unto Harvest But although the Harvest was great yet there were few Labourers Mat. 9 37. Here is an excellent allusion betwixt the Pentecost when their Cornes were ripe being the time of their full Harvest and the comming downe of the Holy Ghost for at the Pascha there was little Harvest but at the Pentecost all the regions were white so before the holy Spirit came downe there was but a small Harvest but when the Holy Ghost came downe The Apostles gathered that which the Prophets had sowne there was a plentifull and a great Harvest and at the Pentecost they gathered that which the Prophets had sowen Iohn 4.38 Yee reaped that wherein yee bestowed no labour Christ is called the first fruits from the dead Christ the first fruits from the dead 1 Cor. 15.20 as a handfull of the first fruits sanctified the whole field of Corne that was growing so Iesus Christ the first fruits from the dead sanctifieth all those who are lying in the Grave to rise againe by his power even when they are in the dust of death Psal 22.15 The day of the Pentecost was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pentecost had but one holy day as the last dayes of the Passeover and the feast of Tabernacles were called gnazereth holy dayes there was but one holy day of the Pentecost but the first and the last dayes of the other great feasts were both holy and yet the Pentecost was the most excellent Feast of all for then the Comforter came and the gift of the Holy Ghost came downe plentifully upon the Church Lastly observe the phrase Act. 2.1 When the dayes of the Pentecost were fulfilled The Scriptures speake of things as done whâ—n they are but in the act of doing that is fulfilling So Ier. 25.12 And it shall come to passe when seventy yeares are accomplished that I will punish the King of Babylon and that Nation saith the Lord Seventy yeares were not coÌ„plete here for in the seventieth yeare they returned from the captivity so here when the dayes of the Pentecost were fulfilled that is upon the very day of the Pentecost when it was fulfilling This word gnazareth is usually restrained by the Iewes to the last of the Pentecost and it is translated by the Seventy Amos 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul useth Heb. 12.23 for a generall Assembly EXERCITAT XXI Of the Feast of Tabernacles A ceremoniall appendix of Command 4. Levit. 23.33 And the Lord spake unto Moses saying Speake unto the children of Israel saying The fifteenth day of of this seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. God instituted many things to put his people in memory of his judgements and mercies THe Lord would not have his people forgetfull neither of his mercies nor of his judgements of his mercies Therefore he commanded them to keepe the Passeover in remembrance of their deliverance out of Egypt he gave them the Law fifty dayes after they came out of Egypt therefore hee would have them to keepe the Pentecost he fed them with Manna therefore he commanded the pot with Manna to be reserved they dwelt in Tabernacles or Boothes all the time that they were in the Wildernesse therefore he commanded them to keepe the feast of Tabernacles lest they should forget his benefits Psal 103 2. Forget not all his benefits So he will not have them forget his judgements therefore he commanded the Censers of Nadab and Abihu to be nailed upon the Altar to be a memoriall unto the children of Israel Num. 16.39.40 The feast of Tabernacles was instituted why the feast of Tabernacles was instituted to put them in remembrance that they were but Pilgrimes in the Wildernesse and had not a permanent dwelling there Their first station in the Wildernesse after they came out of Egypt was Succoth a Boothe or a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum Tentorium est etiam proprium nomen loci a tiguriissic dicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit obtexit and they had fortytwo Stations in the Wildernesse from the first to the last and all this time when they were in the Wildernesse they had nothing to dwell in but Tents and Boothes so that here they were but Pilgrimes upon the earth as their fathers were before them Psal 39.19 Because our life is a pilgrimage therefore David saith I am tossed up and downe as the Locust Psal 109.23 The Locust is now here now there so is the life of man tossed to and fro and Micah saith Arise and depart for this is not your rest Micah 2.10 Observe how the Lord doth Minister comfort to his people shewing them a sure dwelling Comforts which God giveth to his children dwelling in their tabernacles here and a place of rest for their transitory Tabernacles we dwell in thesâ— bodies but as in a Tabernacle but this is our comfort 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building of GOD an house not made with hands eternall in the Heavens When the Patriarches dwelt in Canaan they dwelt in Tents and Tabernacles Heb. 11.9 But their comfort was They looked for a City which hath foundations whose builder and maker is God Heb. 11.10 When they travelled in the Wildernesse with the ambulatory Arke this Tabernacle the Lord refused and his glory departed from it but in place of it Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dwelt amongst us as in the Tabernacle of his flesh Ioh 1.14 where the Shecinah or Divine Majesty dwelleth for ever This was the Tabernacle which the Lord made and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.9 Lastly although the grave be called domus saeculi mans long home Eccle. 12.5 Yet our bodies doe rest there but as in a Tabernacle for a while Act. 2.26 Our bodies rest there but for a short time and he hath prepared another City for us to dwell in This feast of Tabernacles was said to be kept seven dayes Levit. 23.34 And the Evangelist saith Vpon the last and great day of the feast Iesus stood up Ioh. 7.37 This was the most solemne day of the feast this day they kept festum laetitiae legis the feast of joy because they ended the reading of the Law this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next Sabbath they called Sabbath berefith because they began againe to read the booke of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they read three Haphtaroth or Sections that day the first was Haphtaroth elle pekudi
Corne and Wine within their owne gates Deu. 12 17. So if they did worke with their first borne bullocke or sheare their first borne sheepe Deut. 15.29 All these were devourers of holy things and the Prophet alludeth to this Allusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ditescere cum puncto in dextro et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimare cum puncto in sinistro cornu Iere. 2.3 Israel was holinesse to the Lord and the first fruits of his increase all that devour him shal offend evill shall come upon them saith the Lord. The Hebrewes say that tithes are the hedge of a mans riches and they say gnashar with the point in cornu dextro signifieth ditescere to grow rich and in sinistro decimas pendere to pay the tithes haec duo vno puncto dirimuntur To devour holy things avaritious and greedy men are like the horse leech who hath two Daughters which cry continually give give but most of all they are desirous to devour holy things and to eat of the forbidden tree the Iewes say that every Child in Israel knew his owne portion there were somethings whereof both the Priest his sonnes and daughters might eate as the wave breast and heave shoulder Levit. 10.14 There were other things which the Priest and his sons might eate of but not his daughters As the sinne offering whereof none of the blood came within the Tabernacle of the Congregation to reconcile with all Levit. 6.28 and there were other things which the Priest might eate but neither his sonne nor his daughter might eate of them as the meat offering that remained of the offering of the Lord made by fire Levit. 10.12 for it was eaten beside the Altar When men become vnsatiable and lust as the Israelites did at the graves of concupiscence then nothing will content them untill they have Gods portion also when the father and the mother came before the Iudges in Israel Simile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vrbis and complained that their son was Zolel a vile person a drunkard and a glutton Dut. 21.20 Then the Iudges ordained that he should be stoned to death but when God the Father and the Church their Mother doe complaine of those devourers of holy things what fearefull Iudgements must they undergoe And after Vowes to make inquiry that is after that thou hast vowed a Vow to seeke how thou mayest illude or disanull it the Iewes said of old that vowes were the hedge of the first fruites and tithes the hedge of their riches they said that vowes were the hedge of the first fruites because when a man had vowed his vow would bind him to performe it but these thought not that their vow was such a hedge when they sought to disannull it When they vowed of old they said after this maner The forme of the Iewes vow of old my estimation be upon me fifty Shekels or the estimation of this man be upon ine fifty shekels this was the forme of their vow according to this David saith My Vowes are upon me Psal 56.12 then they were bound to pay their vowes and if they refused to pay then they might take a pawne or pledge of them and force them to pay them as just debt They might force them to pay their vowes and this was called the money of the soules estimation 2 King 12.4 When they said the estimation of this man be upon me they meant I am willing to pay that which such a man may be valued at therefore when they made such a vow they might not enquire after it Thus God would not suffer his name to be abused Better not to vow than to vow and not performe Eccles 5.2 4 5 Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy words be few When thou vowest a vow unto God deserre not to pay it for hee hath no pleasure in fooles pay that which thou owest better it is that thou shouldest not vow than that thou shouldest vow and not pay And if so bee that the Lord will have a man that hath but given his word for his neighbour not to give sleepe to his eyes nor slumber to his eye Lids untill he have delivered himselfe As the Roe from the hand of the hunter and as a bird from the hand of the fowler Prov. 6 1 2 3.4 Much more when he hath bound his soule with a bond Num. 30.4.5 will he have him to performe his vowes and not to enquire after them EXERCITAT XXXII Of the Jewes Phylacteries A ceremoniall appendix for keeping of all the Commandements Num. 15.38 Speake unto the Children of Israel and bid them that they make fringes upon the borders of their garments c. THe Lord sitting himselfe to the nonage and infancy of the Iewes Church he gave them helpes first for their judgement secondly for their affections and thirdly for their memory God gave the Iewes helpes for their Iudgements memories and affections First he gave them helpes for their judgement for as we when we have a dull Scholler borrow comparisons from sensible things to teach him so the Lord set sensible figures and types before the Iewes to teach them Secondly he helped their affections by Musicke and thirdly he helped their memories by those Phylacteries or fringes which he commanded them to put upon the borders of their garments Deut. 22.12 Exod. 13.9 And it shall be for a signe unto thee upon thine hand and for a memoriall betweene thine eyes that is the Phylactery shall be a signe unto thee upon thy hand and a memoriall betweene thine eyes and a signet upon thine heart those things which we account of we carry them as they were written in our hands Esay 49.16 Behold I have graven thee vpon the palmes of myne hands Prov. 7.3 Bind them upon thy fingers write them upon the Table of thine heart say unto wisdome thou art my sister and call understanding thykinswoman As they carried of old the names of those whom they loved in rings and bracelets so he willeth him to cary the Law of God graven as it were his dearest Sister or like a Phylactery upon his hand The garment which the Iewes wore was a side coate like the garments which the eastern people do weare at this day and it was called Cesuth Deut. 22.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tegumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pallium Besides this they had another garment which they called Megnil a long Cloake without sleeves Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestis villosa Pallium Iudaeis peculiare they had a Garment called Talith which was vestis superior an upper Garment used by the most of them when they travelled Their first Garment called Cesuth was parted below which made the foure wings of it two before and two behind so their upper Garment called Talith was made like the coate of a
cōcerneth the whole people then Levi is reckoned amongst the rest as in the matter of blessing and cursing Deut. 27. So in setting up the twelve stones at Iordan and upon Aarons breastplate so here when the question is to which of the Tribes the Priesthood belonged but when the matter is concerning civill things then Levi is excluded as in the division of the land and then the tribe of Ioseph is divided into two Ephraim and Manasses and so there are twelve Tribes Every Tribe must lay their rod before the Lord and have their name written upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus and from hence it came afterwards that the Tribes were called Shebhte because they carried rods before them and their names written in them and therefore Baculus is put for Tribus Num. 1.4.16.26 Iosh 20.10 Aaron tooke not his brother Moses rod which was the rod of God Why Aaron tooke not his brothers rod. by which he wrought so many miracles for the rest of the Tribes would have excepted against that rod because it was the rod of God but it was a common rod like the rest of the rods that they might take no exception against it The rod of Aaron for the house of Levi was budded God thinkes not every man fit for this holy calling he maketh choise here of Aarons rod amongst all the rest and maketh it to bud God thinketh not every man fit for the Calling of the Ministery No man taketh this honour unto himselfe but he that is called as was Aaron Heb. 5.4 First no man taketh this honor that is ought to take it What it is to take this calling Secondly take it that is usurpeth it at his owne hand as he that taketh the sword shall dye with the sword Matth. 26.55 That is he that takes it having no calling So thou shall not take the name of the Lord thy God in vaine Exod. 20.7 that is usurpe it having no calling to take it up Thirdly this honor the Priesthood was an honorable calling and therefore every base fellow should not usurpe it any was fit enough yea the basest of the people if he could but conserate a ram to bee a Priest sufficient for Ieroboam 1 King 12.31 but the Lord would have none to take upon him this honorable calling but those whom he separated for it and were called as was Aaron if any man might challenge this prerogative might not the King but see what Vzzia got for attempting this 2 Chro. 26.19 Saul for sacrificing before Samuel came thou that canst not shew that the Lord hath made thy rod to bud meddle not with this calling for then some marke of Gods wrath may light upon thee The rod of Aaron was budded This miracle was not so much to confirme Aaron as to convince his gainstanders the Lord sayes The chiefe end of this miracle was to convince the enemies of Aaron Bring Aarons Rod backe againe to bee kept for a token against the Rebels As the Rodde was kept for a testimony against the rebels so it budded for a testimony against them the Apostle 1 Cor. 14.22 saith of tongues that they are for signes not to them that beleeve but to them that beleeve not so are miracles for the most part ordained for those that are unbeleevers Miracles doe not beget faith but confirme it or for those who had a small measure of faith in the beginning of the Gospell see what sort have beene most desirous of miracles those who had no faith first the Devill he cryed for a miracle that stones might be turned into bread Matth. 4.3 Secondly the rich glutton in hell he would have one sent from the dead to tell his brethren Luc. 16.30 Moses and the Prophets would not serve the turne so the misbeleeving Nazarits would have had a signe from Christ What sort of people desired miracles and the Iewes would have seene miracles Mat. 12.39 And Herod hoped to have seene some miracle of Christ Luc. 23.8 All these because they had not faith cryed for miracles When Paul healed the father of Publius the Consull of a fever he healed him by a miracle and made him presently to arise Act. 28.8 but he healed not Timothy that way but seemed rather to play the Physitian to him bidding him drinke no longer water but wine 1 Tim. 5.23 What was the reason of this Timothy beleeved therefore he needed not a miracle but the father of Publius beleeved not he was an infidell as yet therefore a miracle was more necessary for him many men cry for miracles but that argues infidelity in them but if thou didst beleeve thou neededst none of these they serve but for infidels but they serve nothing to beget faith the theefe said if thou wilt come downe from the Crosse and save thy selfe and us then I wil beleeve in thee Luc. 23.39 But if the death of Christ will not worke faith in the if thou shouldst see miracles both in heaven and earth they will never convert thee Quest What is the reason that God confirmes not now mens callings by miracles Answ Because now religion hath taken roote Why God confirmeth not mens calling by miracles Simile at the first when the Law and the Gospell were planted they were confirmed by miracles but when they once tooke roote he withdrew these miracles A gardner when he transplāteth a tree out of one ground to another before the tree take roote he setteth stayes to it he poureth water at the roote of it dayly but when it once taketh roote he ceaseth to water it and pulleth away the stayes that he set to uphold it and suffereth it to grow with the ordinary influence of the heavens so a Chirurgian when a legge is broken he bindeth it up but after the bones be fastened he taketh away these helps from it so the Lord in planting of Religon he put to these helpes of miracles as stayes to uphold it but when it is once confirmed and fastened he taketh away these helpes Quest What sort of miracle was this when Aarons rod did bud Ans The Schoolemen marke that there are three sorts of miracles First miracles in the highest degree Thom. contra gentiles Secondly miracles in the second degree and thirdly miracles in the lowest degree Miracles in the highest degree they make to be these Three sorts of miracles wherein nature never had a hand as for the sunne to goe backe and stand stil Miracles in the second degree they make to be these when nature had once an hand in them but when they are once decayed nature can never restore them againe nature bringeth forth a man seeing but when he is once blind nature can never make him to see againe but when he is restored to his sight againe this is a miracle in the second degree A miracle in the third degree they make to bee this when nature in time could doe such a thing but nature
life to come this relation ceaseth And we shall be like the Angels of God who neither marry nor give in marriage We shall be like the Angels of God Our condition in the life to come shall be perfect Marke the perfection of our condition and estate in the life to come above our estate and condition here our estate and condition here is twofold either our estate after our fall or our estate in innocency we stand in need of many things after our fall that we needed not before our fall after our fall we have need of cloathes to cover us of Physicke to cure us of sleepe and rest to refresh our wearied bodies and a thousand such before the fall we had need of meat and we had need of marriage for man was not to live in Innocency here for ever and therefore had need of children to succeed him to continue his generation but in the life to come we shall stand in need of none of these things whereof we stood in need either in our first estate in innocency or after the fall This Doctrine serveth to reproove Turkes Iewes Chiliasts Epicures and such as imagine the life to come to be after the condition and estate of this life that men shall be there in pleasant Gardens have great Feasts weare gorgeous apparrell by imagining no higher of heavenly things and estate in the life to come than of earthly things below here like unto little children the highest things that they can imagine of are sweetnesses or those things which delight the taste but we must have transcendent thoughts wheÌ„ we think of heaven those things which the eye never saw the eare never heard nor entred into the heart of man are laid up for his children in the life to come 1 Cor. 2.9 there our meat and our drinke shall be to doe the will of our God we shall not stand in need of marriage there because we shall continue for ever In this life marriage is necessary to continue our kind because we are mortall here wee live in our mâ—â—â—ers bâ—lly We have three mansions this is our first mansion we live in the world this is our second mansion and we live in heaven that is our third mansion If it were possible that a child could imagine or thinke any thing in his mothers belly and should conceive the estate of the perfectest man upon earth when he is lying in his mothers belly wallowing in his blood breathing by the Navell were not this a false and a base imagination a thousand times greater difference is there betwixt our estate here and our condition in the life to come therefore to measure the life to come by our condition here is great folly We shall be like the Angels of God Great difference betwixt our condition in this life and our estate in the life to come Here the Iesuites fall into the commendation of single life that it is Angelicall but they distinguish not our condition in this life and our estate in the life to come this single life shall make us like the Angels but in this life it makes us not to resemble the Angels for men here marry and give in marriage they marry here for the continuance of their kind which they need not in the life to come they marry here for the avoyding of Lust and fornication but in the life to come they shall not be subject to this and therefore neede no marriage We shall be like the Angels of God How the Angels are describeâ— cap. 1. The creatures which are most perfect are the Angels and the perfection of man is to imitate them the Angels are described by the Prophet Ezek. c. 1 with the face of a man with the Crest of a Lyon with the wings of the Eagle and the foote of the Oxe First with the face of a man to signifie their understanding for of all visible creatures man is the most understanding Secondly they are described with the Crest of a Lyon for their strength Thirdly with the wings of the Eagle for their swiftnesse and lastly with the foote of the Oxe for their obedience would ye then describe an Angell He is a creature most wise most strong An Angell what most swift and nimble and most obedient and yee have the proofe of this first of their wisedome the woman of Tekoah said to David And my Lord is wise according to the wisdome of an Angel of God 2 Sam. 14.26 And for their strength ye see how one Angell killed an hundreth fourescore and five thousand in one night in Senacheribs host 2 King 19.35 and for their swiftnesse ye have example in the Angell who in one night killed all the first borne in Egypt Exod. 12.29 and for their obedience they are so ready to obey the Lord that they are made a paterne and example to us Matth. 6.10 Thy will be done in earth as it is in heaven We should doe his will upon earth as they doe if in the heavens that is most willingly And now to make use of this for the Ministery the Ministers are called the Angels of the Lord Reve. 3. because they should resemble most the Angels First The Angels behold the Face of God continually Matth. 18 10. and they desire with stretched out neckes to behold the mystery of the incarnation 1 Pet. 1.12 If they desire to see the face of God in his Word as the Angels doe see his face in glory and have an earnest desire to understand the mysteries of salvation then they are like the Angels and may bee called Angels Secondly they are the Angels of God because they cary the message of the Lord and therefore they should speake nothing but the Lords message unto the people Hag. 1.13 Then spake Haggai the Lords messenger in the Lords message unto the people Thirdly The good Angels keepe the Saints in all their wayes Psal 91.12 For hee shall give his Angels charge over thee to keepe thee in all thy wayes lest thou dash thy foote against a stone So should Ministers keepe the people committed to their charge they should beware to cast in offences either by erronious Doctrine or scandalons living to offend the weake that they dash not their foote against them Fourthly The Angels doe separate the good fish from the bad And sever the wicked from amongst the just Matth. 13.49 So should Ministers strive to separate notorious vile sinners from amongst the righteous and then they shall resemble the Angels yea they shall become the Lords mouth in so doing Iere. 15.19 If thou take forth the pretious from the vile thou shalt be as my mouth Of Satans accusation of Joshua the High-Priest Zach. 3.1 And he shewed me Ioshua the Highpriest standing before the Angell of the Lord and Satan standing at his right hand to resist him c. IN this Chapter are set downe the benefits wh ch God bestowed upon his Church after she returned from
of the pollutions of the people Esay 6.5 Woe is me for I am undone Notes for a Minister to know when he is free from the sinnes of his people because I am a man of polluted lipes and I dwell in the midst of a people of polluted lips he that is not touched with a sense of his owne pollutions will never be touched with a sense of the peoples Secondly he shall know if he be free from the pollutions of the people if he be grieved for their sinnes as the soule of just Lot was vexed for the uncleane conversation of the Sodomites 2 Pet. 2.7 and if he say with David woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 Thirdly when he dwelleth amongst a corrupt people let him converse little with them and separate himselfe from them in conversation or live like a Pelican in the Wildernesse Psal 102.6 and when he comes abroad amongst them doe as those doe who dwell amongst a people where the sicknesse is that is have his Antidot or Amulet with him that he be not infected with corruption The sacrifice for the Priests since was as great as the sacrifice of the whole people The Priest was guilty of the peoples sins and therefore as great a sacrifice was offered for him as for the whole people we have personall sinnes enough to be charged for but when we are charged likewise for the sinnes of the people and be guilty of them then it will be a fearefull reckoning happy are we if we can say I am free from the blood of this people Act. 20.26 The Hebrewes speake of themselves in the plurall number And the Lord said to Satan the Lord rebuke thee O Satan which may be thus construedâ— I will rebuke thee Satan for it is the manner of the Hebrewes to speake of themselves in the third person as if they were speaking of another as Gen. 4.23 Heare my voyce yee wives of Lamech that is my wives so Gen. 19.24 The Lord rained from the Lord that is from himselfe so Esth 8.8 Write unto the Iewes in the Kings name that is in my name So here The Lord rebuke thee O Satan that is I will rebuke thee Or it may be the speech of the sonne to the father Actiones ad extra fiunt a â—atre authoritative a fiâ—â— vero subauthoritative th father rebukes from himselfe and the sonne from the father desiring the father to rebuke him here he desireth his father to rebuke and Marc. 1.26 he himselfe rebuketh for the actions ad extra as they speake in the Schooles are common to all the three persons when the father doth rebuke he rebuketh by the sonne and by the holy Ghost and when the sonne doth rebuke he rebukes from the father and by the holy Ghost and when the holy Ghost doth rebuke hee rebuketh from the Father and from the Sonne The Lord rebuke thee O Satan What is meant by rebuke here What is meant by rebuke here the Seventy translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a simple rebuke then but conjoyned with opprobry and shame the Greeke Fathers afterward called the censures of the Church as excommunication c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan is accursed of God with a last and most fearefull sort of excommunication Maran-atha or Shan-atha Dominus venit Iude 14. the lesser sort of excommunication is used in the Church for the destruction of the flesh and saving of the spirit 1 Cor. 6.5 and I gave them to Satan that they may learne not to blaspheme 1 Tim. 1.20 but this last and fearefull sort of excommunication is a finall and totall rejection of the party when one was excommunicate by this first sort of excommunication he was to be reputed as a Publican none might eat with him salute him or converse with him what a fearefull thing is it then in these times that Witches should be so familiar with the Divell salute him as their Master banquet with him dance with him The manner how they excommunicated the Samaritans and more than that to lye with him these that are without 1 Cor. 5.13 what have we to doe with them the Iewes would not meddle with the Samaritans because they were Apostates from their Religion and fearefully excommunicated they brought 300 Priests and 300 Trumpets and 300 Bookes of the Law and 300 Boyes they blew with the Trumpets the Levites reading Drusius ex Tilmideni qui sepher tanhuma etiam dicitur accursed the Cuttaeans in the name of Tetragrammaton or Iehova and with the curses both of the Superior and Inferior house of judgement And they said Cursed is hee that eateth the bread of the Cuttaean hee that eateth the bread of the Cuttaean or Samaritan is as hee that eateth Swines flesh and let no Cuttaean be a Proselyte in Israel neither have any part in the Resurrection these curses they wrote upon tables and sealed them and sent them through all Israel who multiplied also their great Anathema or curse upon them If the Samaritans were so execrable to the Iewes that they would not eate with them nor salute them that were thus excommunicated what a fearefull sinne is it then to salute the Divell to eate with him who is given over to that last and fearefull curse They said thou art a Samaritan and hee 's a Divell Ioh. 8.48 they hated them as if they had beene Divels should not then men and women much more hate the divell himselfe and count his bread execrable And the Lord said to Satan the Lord rebuke thee O Satan Observe that all the defence of the Church against Satan is onely in Christ I have prayed for thee Peter that thy faith might not faile Luc. 22.32 Now that ye may understand this the better how Christ protecteth his Church it shall not be amisse to marke the Epithites that are given to Satan in the Scripture and then to observe the Epithites given to Christ contrary to these for defence of his Church First the Divell is called Abaddon Apollyon Revel 9.11 The Epethites of Christ and the Epithites of Satan are opposite and Ashmoderus Tobit 3.8 A destroyer but Christ is called Iesus a Saviour Mat. 1.21 Thou shalt call his name Iesus for he shall save his people from their sinnes Secondly the Divell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That evill one Mat. 37. But Christ is called Iesus the Iust Act. 3.14 He denyed the holy One and the Iust So 1 Ioh. 2.1 We have an Advocate with the Father Iesus Christ the Righteous Thirdly the Divell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 1 Pet. 5.8 Your adversary the Devill like a roaring Lyon walketh about seeking whom he may devour he ever setteth himselfe against us but Christ is called Emmanuel God with us Matt. 1.25 Fourthly the Divell is called the accuser of the brethren Revelat. 12.10 but Christ is our Advocate 1 Ioh. 2.1
day farre from them and they said Let us eate let us drinke for tomorrow wee shall die 1 Cor. 15.32 Many men live now as though they should never dye they make a covenant with death as the Prophet saith Esay 28.16 We have made a covenant with death and with hell are we at agreement But they are deceived death is unmercifull it will mak a league with no man this league is made only in the imagination of their owne hearts Fiftly consider the comforts which we have against the grave it is very terrible in it selfe it is called a pit Esa 38.18 darknesse and the Land of oblivion Psal 88.13 The shadow of death Iob 10.21 corruption and destruction and for the power of it it is said to have gates and doores Iob 38.13 and a soule Esay 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilatat sepulchrum animam suam Hirhhibbah sheol naphshah the grave hath enlarged her soule so to have hands Psal 49.16 and 89.49 so to have a mouth Ps 141.7 so a sting 1 Cor. 15.55 all those Epithites are to shew how terrible and fearefull it is to a wicked impenitent sinner who lyeth down in it with his sins upon him but to the godly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleeping place it is a place that all men yea even the best must come into Iacob made account to go thither Gen. 37.35 and Iob desired to be there O that thou wouldest hide me in the grave Iob 14.13 Because he knew that it was his house Iob. 17.13 Yea Christ himselfe was there and sanctified it first he bought the grave the price of him that was valued after that Iudas had cast it backe againe was given for a potters field for the buriall of strangers this is the first right which gentiles have to the grave because Christ purchased it unto them Againe Christ was buried in Golgotha where his blood ranne downe upon the graves of the dead that were buried there Thirdly he hath lyen downe in it and whereas it was loathsome before now he hath persumed it so that we may safely lye downe in that bed in which his blessed body lay and lastly he hath the key of the grave to open it when hee pleaseth so that it hath no power to keepe us Revela 1.18 I have the keyes of hell and of death this is a singular comfort to us then who are the Children of God so that we may say better is the day of our death than the day of our birth Sixtly wee should remember that our dead bodies are within the covenant and the Lord forgetteth them not When Iacob went downe to Egypt the Lord promised to bring him backe againe Gen. 46.4 but how did the Lord bring him backe againe seeing he dyed in Egypt The Lord was with him when his bones were brought out of Egypt so the Lord preserveth all the bodies of his Saints and he keepeth all their bones Psal 34.20 yea even when they are in the grave because they are within the Covenant therefore it is called domus viventium the house of the living Lastly that our death may be comfortable unto us let us remember that it doth not onely put an end to our miseries in this life but it is the entrance to glory and everlasting happinesse where we shall see the Lord and his Angels and abide with them eternally Moses is renowned unto the worlds end because hee saw the Lords backe parts onely but we shall not onely see his backeparts but we shall see him as he is even face to face 1 Iohn 3.2 1 Cor. 13.12 The Queene of Sheba heard many things of Salomon and yet the halfe was not told her but when shee saw him face to face then shee said Happy are thy men happy are thy servants that stand continually before thee 1 King 10.8 So in this life wee heare many things of Christ the true Salomon and his kingdome but yet the halfe are not told us for the eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 But at the day of our death when our soule shall be separated from our bodies then wee shall see these things and shall say with the Queene of Sheba happy are thy men happy are thy servants that stand continually before thee and blessed are the dead that die in the Lord Revel 14.13 If wee consider these things seriously wee shal be inforced to conclude with Salomon here better is the day of death thā the day that one is borne Errata Pag. 32. line 6 for Ezek. r. Esa pag. 43. l. 15. for eate of this r. eate not of this bread but other lesse holy things pag. 68. l. 30. were essentially r. as the cause and the effect pag. 73. l. 8. r. first fruits pag. 82. l. 20. dele done upon pag. 95. l. 1. Pentecost r. Passeover pag. 101. l. 11. dele therefore p. 114. l. 25. r. they blew not at all in the fifty yeere as Masius holdeth but in the forty nine yeere pag. 156. l. 22. for neither r. and his sonnes but not his daughter pag. 168. l. 27. for thee r. his FINIS AN EXPLICATION OF THE IVDICIALL LAWES OF MOSES Plainely discovering divers of their ancient Rites and Customes As in their Governours Government Synedrion Punishments Civill Accompts Contracts Marriages Warres and Burialls Also their Oeconomicks Vizt their dwellings Feasting Clothing and Husbandrie Together with two Treatises the one shewing the different estate of the godly and wicked in this life and in the life to come The other declaring how the wicked may be inlightned by the preaching of the Gospel and yet become worse after they be illuminated All which are cleered out of the Originall Languages and doe serue as a speciall helpe for the true understanding of divers difficult Texts of Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venia danda primum aliquid experienti By IOHN WEEMSE of Lathocker in Scotland Preacher of Gods Word LONDON Printed by Iohn Dawson 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 COLENE EARLE OF SEAFORT Lord Mackenzee and Kintaill one of his MAIESTIES most Honorable Privie Councell in the Kingdome of Scotland Honorable and my very good Lord GOD who is the God of order and not of confusion from whom all good things descend hath placed here below sundry sorts of people Prov. 30.25.26.27.28 the Ants are a people not strong yet they prepare their meat in the Summer the Conies are but a feeble folke yet make they their houses in the Rocks the Locusts haue no King yet goe they forth all of them by bands the Spider taketh hold with her hands and is in Kings palaces this sort of people differ very much for some of them are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which provide onely
preferred to Kingly Government learne saith he what hath befallen us under the hand of Kings David caused the plague to come upon the people 2 Sam. 24.15 Ahab restrained the raine for three yeeres 1 King 17. and Zedekiah caused the Sanctuary to be burnt 2 Chro. 36.14 and the Iewes apply that saying of Hosea I gaue them a King in mine anger and tooke him away in my wrath Hos 13.11 That is I gaue them their first King Saul in mine anger and I tooke away their last King Zedekiah in my indignation Wee must distinguish betwixt the parts of a Kings person and the faults of the Office But the Iewes distinguish not well here betwixt the faults of a Kings person the calling it selfe good Kings did many excellent things amongst them for David a man according to Gods owne heart fought the battels of the Lord 1 Sam. 25.28 Kings haue beene the Instruments of much good appointed the order of the Priests and Levites and Singers 1 Chro. 24. and 25. He made many Psalmes to the prayse of God And Salomon who succeeded him built the Temple wrote many excellent Proverbs and Parables 1 King 4.32 And kept peace in Israel that every man might dwell safely vnder his owne Vine-tree and vnder his Figge-tree 1 King 4.25 Now that Monarchicall Government is the best government it is proved thus Reasons prooving Monarchicall government to be the best Reason 1 Kingly or Monarchicall Government resembleth Gods government most which is Monarchicall so it resembleth Christs government most in the Church Reason 2 Kingly government is the fittest government to represse sinne for when there was no King in Israel every man did that which he pleased Micah set up an Idol Kingly government fittest to represse sinne Iudg. 18. and they defiled the Levites Concubine because there was no King in Israel By King here is not meant any other sort of government but Kingly government as is evident Iudg. 18.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres interdicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereditare vel possidens regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnum There was no Magistrate then but in the originall it is there was no heire of restraint then to put them to shame Ioresh gnetzer which may be interpreted either haeres interdicti or possidens regnum there was none to possesse the Kingdome or there was not an heire of restraint Here two things are to be observed first that that is the best governement which restraineth sinne most secondly that that government which is by an heire of restraint is fittest to represse sinne but the governement Monarchicall is such and not Aristocraticall for it commeth not per haeredem but onely by Election Obserue what GOD himselfe saith to his people Deut. 17.20 that he may prolong his dayes in his Kingdome he and his children in the midst of Israel Here the Kingdome goeth by succession and not by election here was an heire of restraint to represse sinne Object It is objected if Government be hereditary then wicked Cambyses will succeed to good Cyrus Answ So in Kingly government good Hezekiah succeeded to Idolatrous Ahaz and if we receiue good at the hands of God why should we not receiue evill also Iob 2.10 Object Thirdly they alledge Iosephus testimony of the Iewes dealing with Pompey to change their Government Lib. 4. Antiq. 5. and that they would be no longer under Kings and so they bring Lactantius citing Seneca Lactantius lib. 17. c. 15. speaking of the Common-wealth of Rome Pueritiam sub caeteris regibus egisse ait a quibus auctam disciplinis plurimis institutisque formatam at verò Tarquinio regnante cum jam quasi adulta esse caepisset servitium non tulisse superbo jugo dominationis rejecto maluisse legibus obtemperare quà m regibus Answ When the Iewes wished that Pompey might change the government The Romanes finde fault with the person of their King and not with his Office they wished onely that they might be more gently vsed they blamed the persons and not the government simply and so the Romanes were weary of Tarquinius government but they were not weary of Kingly government as long as their Kings ruled them well Their Deduction then seemeth not to haue a good ground who simply doe preferre Aristocracie to Monarchie first they say Moses was extraordinarily called and Ioshua succeeded him and after that the government of the Synedrion or Seventie was setled amongst them whose government was Aristocraticall Nomb. 11. The Iudges were set up but for a time over them and they were raysed up extraordinarily and then the government was still the Lords as wee see in the example of Gideon Iudg. 8. and of Iephthe Iudg. 9. And after that the Iudges had ruled governed them then came Saul whose government arose from the discontentment of the people but they say it continued in the house of David especially because he was a type of Christ but simply they say that God liked Aristocracie best But seeing the Lord was minded to giue the people of the Iewes a King God was minded to giue the Iewes a King and telleth them what King he would choose Deut. 17. How liked he Aristocracie best and he liketh that government here Iudg. 18.17 which is by the heire of restraint or the heire of the Kingdome The Conclusion of this is Conclusion let us be thankfull to God for our gracious Kings Government and that there is now an heire of restraint to put wicked men to shame and to curbe the sonnes of Belial CHAPTER II. An Explication of Iothams Apologue IVDG 9.8 The trees went out on a time to anoint a King over them c. THe Holy Ghost teacheth us in the Scriptures by Similitudes Parables and Apologues God teaches us by Similitudes Parables and Apologues and as a cunning Painter the more vive that his Colours are drawn in the purtraiture to expresse the image Simile wee commend him the more but when wee see an Image made by some Archimedes that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mooue it selfe nod with the head and roll the eyes we commend that much more So all the comparisons and similitudes in the Scripture are laid out as it were in vive Collours to us Two Apologues onely found in the Scriptures But there are two Apologues brought in in the Scriptures this of the trees Iudg. 9. and that 2 King 14.9 how the Thistle of Lebanon propounded mariage to the Cedar in Lebanon where the trees are brought in walking and speaking which affect the mind more than plaine Similitudes and in these we must not so much looke to the Letter as to that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the thing signified by the Apologue All the trees refuse the Government Iotham bringeth in here the trees anointing a King and they make choise of three most excellent trees
Kingdome wrongfully Ishbosheth compared with Ieroboam in affecting the Kingdome Now let us compare Ishbosheths affecting of the Kingdome and Ieroboams affecting of the Kingdome Ieroboam had the word of the Lord by Ahija the Prophet that he should be King and he confirmed it unto him by a signe in renting of the Cloke in twelue peices thus much he had from the Lord but he was a wicked and prophane man and got the hearts of the people rather by discontentment and mutinie than by heartie good will and herein Ishbosheth farre exceeded him Againe Ieroboams affecting of the Kingdome might seeme to be a revenge for he fled away to Egypt from Salomon as a traytor and now to be revenged upon his sonne he draweth away the ten Tribes from him and so Ishbosheths entering to the Kingdome seemeth to be better than his Reply Ishbosheth notwithstanding of all that is said for him cannot be excused he was his fathers eldest sonne but the Kingdome goeth not alwayes by succession Ishbosheth cannot be excused for affecting the Kingdome it pleaseth God to change this forme sometimes as David was chosen King and not his eldest brother and so was Salomon chosen and not Adonijah And if it had come by succession then Mephibosheth should haue succeeded and beene preferred before him for although he was lame in his feete yet he was not lame in his mind And where it is said that he had the consent of all the people their consent is nothing without the consent of the superiour God himselfe by me Kings reigne Pro. 8.9 God had declared long before Saul could not be ignorant that David should be King that Saul should not reigne but that David should reigne and Ionathan gaue way to it therefore he could not be ignorant of this but being blinded by presumption and misled by craftie Abner who thought in effect to be King himselfe he affected the Kingdome And whereas David calleth him a righteous person Iustitia causae personae we must distinguish inter justitiam causae justitiam personae betwixt the righteousnesse of his cause the righteousnesse of his person although he was otherwise a good man yet he had not a good cause in hand and if we shall joyne his cause and his death together we may thinke that it was a just punishment of his Rebellion for he was murthered by Baanah and Rechab upon his bed in his bed-chamber 2 Sam. 4.7 The conclusion of this is Conclusion He that affecteth Gods Kingdome in the heaven he who affecteth his Kings throne upon the earth shall both miserablie perish and as God vindicateth his owne honour when any man claimeth it so he vindicateth the honour of the King if any man affect it Feare God honour the King 1 Pet. 2.17 CHAPTER XIII Whether it was lawfull for the Iewes to pay tribue to Caesar or not MAT. 22.17 Tell us therefore what thinkest thou Is it lawfull to pay tribute to Caesar THe Iewes who were a people alwayes subject to rebellion and mutinie The Iewes a people prone to rebellion propounded this question to Christ Is it lawfull for us to pay tribute to Caesar or not The speech of the Iewes in defence of their libertie As if they should say we haue alwayes beene a free people to whom many Nations haue payd tribute we are a people who are commanded to pay our tithes and first fruits onely to the Lord. The Lord commanded us to choose a King of our selues and not a stranger Deut. 17. How shall we then pay to Caesar who is but a stranger Caesar hath taken us violently and made us captiues daily his Publicans most unjustly oppresse us how then shall we pay tribute to him and shall we giue him this penny which hath an Image upon it contrary to the law of God which forbiddeth Images And when we pay this wayes head by head this pennie to him it maketh the Romanes insult over us as if we were negligent of the worship of our God worshippers of a false God Who can abide to see how these Romanes haue abused and doe still abuse the Temple of God And how Pompey and Crassus haue robbed the Temple And how they exact of us that penny that should be payd onely to the Lord And if any Nation in the world haue a priviledge to free themselues from the slavery and bondage of strangers most of all haue we Iewes who are Gods peculiar people and we would gladly know Master what is thy judgement in this case and we will stand to thy determination if thou bid us giue it we will giue it but if thou forbid us we will stand to our libertie and vindicate our selues as the Macchabees our Predecessors haue done The Pharisies with the Herodians sought to intrap Christ The Herodians came here with the Pharisies to Christ waiting what word might fall from him If Christ should haue answered any thing contrarie to the Romane power then the Herodians would haue fallen upon him or if he had said at the first giue this tribute to Caesar then the Iewes would haue fallen upon him as an enemy to their libertie So they thinke to ensnare him what way soever he answered But the Lord who catcheth the craftie in their owne craft doth neither answer affirmatiuely nor negatiuely but faith Why tempt yee me shew me a penny and he asked them whose Image and superscription is upon the penny they say Caesars then our Lord inferreth that they were bound to pay it unto Caesar And Christ reasoned thus Those which are Caesars and belong not unto God should be given to Caesar but this penny is such therefore it should be given to Caesar The Assumption is proved because tribute belongeth to the Conquerour and he coyneth the money putteth his Image upon it in token of his Dominion over the Subjects and they should pay it unto him as a token of their subjection Shew me a penny This was not the penny which was commanded to be payed to the Lord yearely The Iewes payed a threefold halfe shekell to the Lord. The Iewes under the Law payed a threefold halfe shekell The first was called Argentum animarum Exod. 30.2 which every one payed for the redemption of his life The second was Argentum transeuntis that is the halfe shekell which they payed to the Lord when they were numbered head by head 2 King 12.5 The third was that halfe shekell which they offered freely unto the Lord. This halfe shekell had Aarons rod upon the one side and the pot with Manna upon the other and when they were under the Romans or captiues under any other forraine Princes the Maisters of their Synagogues used to gather this halfe shekell of them yearely and send it to Ierusalem to the high Priest This was not the penny which Caesar craved of them This tribute which Caesar exacted was not the halfe shekell which was due to the
twelue moneths fiue dayes and sixe houres which sixe houres every fourth yeare maketh up a day and this yeare we call leape yeare these eleven odde dayes are not cast away they are insititij dies or ingrafted daies as a graft is grafted in a tree and they are called the Epact because they are cast to to the end of the year for to reduce the Moones course to the course of the Sunne neither are they left as dies desultorij to runne at randome through all the moneths of the yeare This time of the Epact with them is counted as no time and they illustrate the matter thus The embolimie epact counted as no time A man had thirty sonnes and thirty daughters and three which were neither his sonnes nor his daughters but abortives borne out of time these thirty sonnes and thirty daughters were the dayes the nights of the moneths and the three odde dayes after the third embolimie were reserved as insititij dies untill the next embolimie and were no part of the moneths of the yeare untill the seventh embolimie The spirituall use which the Scripture maketh of the Moone is first to shew us the instabilitie of the world therefore Revel 12.1 the Church is the woman cloathed with the Sunne having the moone under her feet to signifie that the Church shall tread under foote the changeable world Secondly as the Moone changeth so doth the life of man Iob 14. while my change come so Prov. 31.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii mutationis aperi ostuum in causa filiorum mutationis that is for him that is going to be put to death and as we pray when the Moone changeth Lord send us a good change so should we pray especially when we are ready to die that the Lord would giue us a happie change CHAPTER XXVIII Of their Yeare 2 CHRO 24.23 And it came to passe at the end of the yeare or in the revolution of the yeare that the Host of Assyria came up THe Iewes had a twofold beginning of the reckoning of their yeare the first was from Tishri the second was from Nisan They began their first reckoning from Tishri in the moneth Elul their yeare ended and in this moneth their new yeare began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio this was called Tekuphah revolutio anni 1 King 20.26 it was in this moneth that the Kings went forth to battaile 2 Sam. 11.1 And it came to passe when the yeare was expired at the time when Kings went out to battaile They went out to battaile at this time of the yeare because then the heat of the yeare was declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum and the Chaldees called this moneth Mensis Ethanim id est veterum 1 King 8.2 In this moneth they began to reckon before they came out of Egypt because the Iewes held that the world was created in this moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hyems this moneth is called Hhoreph pueritia for as Tishri is the beginning of the yeare Gen. 8.22 so the beginning of our age is our childhood Iob 29.4 Their Ecclesiasticall reckoning began in Nisan Their Ecclesiasticall reckoning began in Nisan Exod 12.1 Chron. 12.15 These are they who went over Iordan in the first moneth when Iordan had overstowed all the bankes this was in the moneth Nisan for then the snow melteth upon the mountaines of Libanus and the waters overflow the banks of Iordan Ioh. 4.35 Say ye not there are yet foure moneths and then commeth the harvest that is the Pascha and the Pentecost the first was the beginning of the harvest and the last was the end of the harvest the beginning of the harvest fell in the first moneth of the yeare in Nisan for on the fourteenth day was the Pascha on the fifteenth day they brought in handfuls of new Corne and Zach. 7.1 The word of the Lord came unto Zachariah in the fourth day of the ninth moneth even in Chisleu that is in the ninth from Nisan So the feast of the Tabernacles was kept in the seventh moneth Tishri which is the seventh from Nisan From Nisan they reckoned their feasts What they reckoned from every moneth the reigne of their Kings their contracts bonds and Obligations From Elul answering to our August they reckoned the age of their young beasts which they were to offer to the Lord none of their beasts were offered before Elul Thirdly from Tishri answering to our September they reckoned the seventh yeare of the resting of their land and their Iubilees Vide Buxtor Synag and from this time they reckoned how long their trees were circumcised or uncircumcised Fourthly from Shebat answering to our Ianuary they reckoned all their trees which payed fruit they payed tithe onely of these trees which began to flourish at that time The conclusion of this is Conclusion As the Lord changed the reckoning of the Iewes from Tishri to Nisan because the Iewes then were delivered out of Egypt so the Lord hath changed our reckoning now from the old Sabbath of the Iewes to the new reckoning of our Sabbath because this day our delivery and redemption was finished 2 Cor. 5.17 Old things are passed away behold all things are become new CHAPTER XXIX Of their numbring and manner of counting PRO. 3.6 Wisedome commeth with length of dayes in her right hand THey numbered of old three manner of wayes first by their fingers secondly by letters and thirdly by Ciphers First by their fingers for as their first measure was their hand Esay 40.12 Who hath measured the waters with the hollow of his hand and met out the heavens with his span So their first numbering was by their fingers and Salomon alludeth to this forme Pro. 3.6 Wisedome cōmeth with length of dayes in her right hand The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they numbered upon their fiue fingers Lib. 2. Fast so Ovidius Seu quia tot digitis per quos numerare Solemus So Invenal writing of Nestor Sua dextra computat annos They numbered upon their ten fingers because no simple number can go beyond nine and the tenth number is the complement of all simple numbers They numbered first with their right hand upon the left because the right was the most fit hand for action for the spirits lie in the right side of the heart and so make the right hand more fit to doe any thing and the bloud lieth more to the left side and therefore the left hand is not so fit for action Salomon saith that the wise mans heart is at his right hand Eccles 10.2 the spirits enableth his hand more to doe and the fooles is at his left hand because there are not so many spirits in the left side of the heart to quicken the hand but when the spirits encline equally to both the sides then he is Itter jad ambidexter 〈◊〉 〈◊〉
prison lest he died there Iere. 27.20 So let us put up our supplications to the Lord that he would not send us into that eternall Prison to die for ever CHAPTER XXXVI Of their Whipping DEVT. 35.3 Fortie stripes may be given him and not exceede Divers sorts of punishments THere were sundry sorts of punishments amongst the Iewes first damnum secondly vincula thirdly verbera fourthly talio fiftly ignominia sixtly servitus seventhly mors But they never used to banish any because they would not put them where there was a strange Religion professed When they whipt their malefactors first they had a respect to the offence committed and secondly to the person who was to be whipt and thirdly to the whip They had a respect both to the person and to the offence in whipping First they had a respect to the offence in simplici delicto they might not exceede fortie stripes but they might diminish the number of the stripes if the person offending had beene of a weake body Secondly for a double offence they might not exceed fortie but they were to giue him the full fortie all at once if a man had committed theft and with all had added perjurie this was a double offence and for this he got the rigour full fortie If he had a strong body and committed a double offence then he got the full fortie all at one time secondly if he had a strong body and committed a simple offence then he got not the full number thirdly if he had had a weake body committed a double offence then he got the full number but at two severall times but if he had beene of a weake body and committed a simple offēce then the number of the stripes was much diminished Againe they considered how many stripes the offender might beare and the number of the stripes which the whip gaue Example the offender is able to beare twentie stripes and they adjudge him to haue twentie stripes now they giue him but sixe blowes for if they had given him seven blowes they should haue exceeded the number prescribed for the whip wherewith they whipped them had three thongs and if they perceived that he grew faint and weake when they were beating him they diminished some of the number if they ordained that he should haue twelue stripes and observed in the meane time that he fainted not yet they exceeded not that number twelue which they had ordained to giue him at the first When they whipped Paul 2 Cor. 11.24 and gaue him thirtie-nine stripes at three severall times first it seemes that he hath beene of a strong body secondly it was for three severall offences as they thought that they beat him The offender was not whipt thrice for one fault for if the offender had thrice committed the selfe same fault then he was no more beaten but he was shut up within a narrow wall wherein he might neither sit nor stand and there he was fed Pane afflictionis aquâ pressurae example if he had eaten the fat twice Levit. 3.17 he was but beaten twice but if he had eaten the third time of it then he was shut up in a close prison or such a prison in which Ahab commanded Micheas to be put 1 King 22.27 The offender was bowed downe when he was beaten Deut. 25.2 he neither sat nor stood and he who whipt him stood upon a stone and he let out or in the whip by drawing up or downe the knot upon it for when the knot was drawne up then the thongs spread farther and gaue a shrewder blow and when the knot was drawne downe then the thongs were contracted and they gaue the lesser blow when he stood behinde him then he whipt him upon the breast and belly and he gaue him three blowes at a time and when he stood before him he lashed him upon the shoulders and gaue him sixe blowes three upon every shoulder Three Iudges stood by vvhen they were vvhipt There stood three Iudges by when he was whipt the first repeated these words of the Law to him Deut. 28.58 If thou obey not all these things then the Lord shall multiply thy plagues the second Iudge numbered the stripes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maymone Hal Sauht cap. 16. and the third Iudge said to the whipper Lay on shelishi omer lachozen hacce Dicit ei qui portat flagellum percute He who was beaten was not disgraced by this beating Whipping was not a disgrace amongst the Iewes for whipping amongst them was but as a civill mulct or fyne not a disgrace as it is amongst us and therefore the Lord said Deut. 25.3 That thy brother should not seeme vile in thine eyes When they whipt any of their brethren they did it not in scorne or derision but in compassion they looked upon him and received him after the punishmēt as their brother againe and as he who looked upon Cato Vticensis seeing him drunke turned away his eyes and seemed to take no notice of it being ashamed that such a graue man should be so overtaken so did they behold their brethren with pitie and were readie to cover their offence and would not upbraid them afterwards for it Conclusion 1 The spirituall uses which wee are to make of these whippings are first as they fitted the whip to the person if he were weaker or stronger so the Lord layeth no more upon us than we are able to beare Conclusion 2 Secondly as the Iudge stood by and numbered the stripes so the Lord our God numbereth all the afflictions which befalleth his children Conclusion 3 Thirdly although they were beaten yet they were not vile in the eyes of the Iudges so when the Lord correcteth us he counteth not basely of us but esteemes us as his children Conclusion 4 Fourthly as they were reckoned still brethren when they were whipped so should we account these who are afflicted and the Lords hand upon them to be still our brethren CHAPTER XXXVII Whether an Israelite that had lien with a bondmaide that was betrothed was whipped or not LEVIT 19.20 And whosoever lyeth carnally with a woman that is a bond-maide betrothed to a husband and not at all redeemed nor freedome given her shee shall be scourged THe Iewes did hold if an Israelite had lien with a bond-woman betrothed and not redeemed she was to be beaten and he was to offer a sacrifice for his offence shee was to be beaten because shee was not a free-woman and shee had nothing to offer and although she had yet she could not offer it because she was a stranger and not converted The Seventie translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vapulatio erit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bos from Bakar Inquirere but it commeth from Bakar Bos because they were whipt with a thong of oxe-leather and some translate it Nervo bovino The reason why the Iewes held that the woman should onely be beaten is this
the hearts of the Gergesites from Christ by drowning of their swine and the reason wherefore he delighteth to dwell in no other creature but man is because there is no visible creature that can commit sinne but man where there is not a Law there is no transgression for sinne is the transgression of the Law Rom. 4.15 but no Law is given to any visible creature but onely to man This should be a great motiue to humble man A motiue to humilitie when he seeth such a great change that he who was the Temple of the holy Ghost should now become a cage for uncleane spirits and to make the house of God a den of theeues Mat. 21.13 Was not this a great change when a mans house in which he dwelt was made a dunghill Ezra 6.11 But this is a farre greater change when man who should be the Temple of the holy Ghost is made a receptacle for uncleane Devils it was a great change in Naomi when her beautie was changed into bitternes and when the Nazarites that were whiter than the snow became blacke like the cole Lament 4.8 and when Nebuchadnezzar who was a mightie King became a beast Dan. 4.33 but those changes were nothing to this change when man who was the Temple of the holy Ghost should become the cage of uncleane Devils When the uncleane spirit is gone out of a man Whether did Satan goe out willingly here Quest or was he cast out by force He was cast out by force here Answ he goeth not out willingly but by collusion this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan goeth not out willingly by force to cast him out Satan doth not cast out Satan but when the Lord casteth him out by his power then he is cast out by force Whether is this gift in the Church now or not Quest to cast out Satan Answ This extraordinary gift to compell Satan to goe out of a man is not in the Church now we haue prayer and fasting now desiring the Lord to cast him out Mat. 17.21 but to charge him to goe out or to conjure him the Church hath no such power Not lawfull to use the signe when the thing signified is not to use the signe when the thing signified is not this is a great abuse if the high Priest under the Law should haue put in two counterfeit stones in the brestplate when there was neither Vrim nor Thummim and promised by them to haue the Lord to answere him had not this beene a delusion so for men now to use the words of authority to charge Satan to goe out when this power is not in the Church this is but a delusion the Church hath power now by excommunication to giue over wicked men into the hands of Satan but yet they become not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really possessed as it was in the Primitiue Church So the Church now hath power to pray to God for the delivery of the partie but they haue not power with authoritie to charge the uncleane spirit the Church in her infancie had some extraordinary gifts which are now ceased as to speake tongues to cure the sicke to cast out Devils and to kill as Peter did Ananias and Saphira Act. 5.5 to strike blind as Paul did Elymas the sorcerer Act. 13.11 God never withdrawes from hi◠Church gifts which are simply good Those gifts which are the best gifts God never withdraweth them from his Church altogether but other gifts which are not simply the best gifts he withdraweth them example to speake diverse Languages was a gift profitable for the planting of the Church at the first but yet it was not simplie necessary Paul said he had rather speake fiue words in a knowne tongue than ten thousand words in an unknowne tongue 1 Cor. 14.19 Those gifts which are most excellent and simply necessary in the Church he taketh not away I shew unto you a more excellent way 1 Cor. 12.31 And the Lord hath turned these gifts into more excellent gifts Ioh. 14.12 He that beleeveth in me the workes that I doe shall he doe also and greater workes than these shall he doe When Christ was here bodily present with his Disciples his bodily presence was not so comfortable to them as his spirituall presence so when he was present by miracles signes and wonders in the Primitiue Church this was but a bodily presence in respect of his spirituall presence with us now when the LORD wrought these miracles then it was either to convict the Infidels or to strengthen the faith of the weak ones these miracles were signes not to them that beleeue Why miracles were wrought but to them that beleeue not 1 Cor. 14.22 When Paul healed the father of Publius the Consull of a Fever he healed him by a miracle and made him presently to arise Act. 28.8 but he healed not Timothy that way but seemeth rather to play the Physitian to him bidding him drinke no longer water but wine 1 Tim. 5.23 What was the reason of this Timothy beleeved therefore he needed not a miracle but the father of Publius beleeved not he was an Infidell as yet and therefore a miracle was more necessary for him He walketh through dry places That is he counteth all other places but deserts in respect of his former habitation Seeking rest and findeth none Satan hath three places Three places of Satan first his place of pleasure secondly his place of wandring and thirdly his place of torment his place of pleasure is an uncleane soule in which he delighteth to wallow his place of wandring is when he goeth about compassing the earth too fro seeking whom he may devout and his place of torment is hell Satan is tormented now when he is in his place of pleasure and in his place of wandring but his full torment is not come Art thou come hither to torment us before the time Mat. 8.29 The childe of God hath three places So the childe of God hath three places his place of pleasure as Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts my soule longeth yea even fainteth for the Courts of the Lord so he hath his place of griefe Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar Psal 120.5 and he hath his place of joy in the Heavens The spirits haue their rest And findeth none Spirits haue their rest they are not like quick-silver which hath principium motus in se sed non quietis but they haue principium motus quietis the soule resteth when it is delighted as the bodie resteth when it lyeth or sitteth Satans rest is sinne but this is a restlesse rest the true rest of the soule is God onely When the soule resteth therefore David said returne my soule to thy rest Psal 116.7 When the soule is not set upon God the right object Simile then it is extra centrum and as the Needle
more wicked than others they are not then called worse spirits because they are moe in number onely but they are worse because they are more malicious they are all bad spirits but some exceed others in malice and wickednesse many men doe mistake Satan and his Angels they thinke that some of them are spirits which doe no harme but they are all sworne enemies to mans salvation therefore Satan is called the red Dragon the red Dragon delighteth not onely to kill men for hunger but also for sport to kill them what can we looke for then of those infernall spirits of destruction And the last end of that man is worse than the first The end of the wicked is worse than their beginning three wayes His last end is worse than his beginning in three respects first in respect of God secondly in respect of himselfe thirdly in respect of Satan First in respect of God who justly punisheth him this wise by giving him up unto a reprobate sense because he loved not the truth secondly his last end is worse in respect of himselfe because he is dyed over againe with sinne those sinnes in the Scripture are called Scarlet sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scarlet is called Shani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is twice dyed So men when they fall backe they are dyed anew againe and as recidivatio in morbis est periculosa so is the falling into sinne anew againe So it is worse in respect of himselfe because after that a man is illuminated he is more readie to become prophane Simile if he be not sanctified Take water and heat it and set it in the ayre it will freeze sooner than cold water So if a man be illuminated and haue some taste of sanctification and then fall backe againe he is in a worse case than he was in before Thirdly he is worse in respect of Satan for when Satan catcheth him againe he maketh him twice more the childe of hell A Iailor hath a prisoner fettered by the hands necke and feete the prisoner beggeth of him that he would release him he releaseth him all to the foote he slippeth his foote out of the fetters and escapeth if the Iailor catch him againe he layeth a double weight upon him and fettereth him twice as sure as he was before so when a sinner seemeth to escape from Satan being enlightned and in some shew sanctified it he fall backe againe he bringeth seven worse spirits with him The application of the Parable is The application of the Parable Even so shall it be also unto this wicked Generation As if Christ should say when I came amongst you yee were in darkenesse but by my ministerie yee haue beene illuminated but maliciously now yee impugne this truth and yee are possessed with seven worse spirits than before therefore your end must be worse than your beginning FINIS ¶ An Addition Pag. 122. line 11. TO raise up seed to the brother that is to the eldest brother Deut. 25.5 If brethren dwell together and one of them die that is if the first or eldest die and haue no seede then his second brother was bound to raise up seede to him if he were not married for the Law speaketh of brethren dwelling together and not married or forisfamiliate an example of this we haue in Er and Onan Gen. 38. Secondly if he had no brethren then his neerest Kinsman was bound to performe this duty to him if he had not beene married But it seemeth that this dutie is required of N. Rut. 4. Object although he had children for he saith then I should marre mine owne inheritance It is onely required of him here to redeeme the inheritance but not to marrie his Cousins wife Answ this was onely stare super nomen defuncti that is to make his childe to be reputed as the childe of the dead and so the childe should not be counted his sonne but the sonne of Chilion thus his inheritance should haue beene marr'd and his name rased out and this made N. to refuse but if the Cousin were not married then he was bound to marry the wife of his Kinsman Erratum Page 166. line 13. Dele not 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viatici 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 richest Prince in the East Iob. 28.7 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 woTkes of nature much more is he in the workes of grace and he may say as Agur sayd when he considered Jthiel and Vcal Iesus Christ the wisedome of the Father surely I am more brutish then any man Pro. 30.2 and have not the understanding of a man David when he lookt upon the heavens Psal 19.1 the workes of Gods hands he 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 fort of preaching in respect of the preaching of
when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinitie compared to manna 1 the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid with morall philosophie ibid and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5. the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174. that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43 Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not â—ound 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 borrowed 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 62 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 Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna have 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 The dough the bread of the poore Deut. 16.3 is called panis pauperum the poores 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 Manna the bread of Angels but Manna is called the bread of 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. The world compared to Egypt and the Church to Canaan Againe the world hath beene well compared to Egypt and the Church to Canaan Egypt was a Land that was watered with the feete of men Deut. 11 10. It was said to be watered with the feete of men Egypt watered with the feet of men as a garden because they carried water on foote out of Nilus and watered their Land with it Canaan a land blessed of God but Canaan was a Land blessed of God and his eyes were upon it from the beginning of the yeere to the end Deut. 11.12 It was a land of hils and valleyes and drinketh water of the raine of heaven The world is but watered with humane Sciences and Arts which are drawne out of the troubled reason of man like Nilus but the Church is watered with these celestiall graces which come from above A comparison betwixt Divinity and all other Sciences and Arts in generall Now that we may see the excellency of Divinity above all other Sciences and Arts let us observe wherein they differ in generall and then let us make a particular comparison betwixt Divinity other Sciences and Arts. Differ 1 First they differ origine in the originall humane Sciences and Arts proceede from God as hee is God and generall ruler of the world but Divinity proceeded from the Father by the Sonne to the Church Revel 22.1 And he shewed me a pure river of water of life cleare as cristall proceeding out of the throne of God and of the Lambe but these humane Sciences and Arts although they proceede from God yet they proceede not from God and the Lambe like a cristall river Differ 2 Secondly these humane Sciences and Arts are but humano-divinae they are but the broode of reason which proceedeth from God enlightning every man that commeth into the world Scientia hūano-divina Scientia humana Scientia diabolica Scientia divino-divina Iohn 1.9 Some againe are humane and the birth of corrupt man onely as Sophistrie And thirdly some are Diabolicae as necromancie and witch-craft But Divinity is Divino-divina that is it is originally from God and immediately Differ 3 And if we shall compare Faith the daughter of Divinity A comparison betwixt sense reason faith with Reason the mother of all other Sciences and Arts we shall see how farre Divinity excelleth all other Sciences and Arts. There are in man sense reason and faith and as farre as reason surpasseth sense much farther doth faith surpasse reason and by consequent Divinity surpasseth all other Sciences Reason differeth much from sense How sense reason and faith apprehend things for sense the farther that the object is from it it is magis universale magis confusum it is the more universall and more confused and the nearer that the object comes to the sense it is the lesse universall and more distinct Example when we see an object a farre off we take it up first to be ens somewhat then we take it up to be a living creature then we take it up to be a man and last to be Peter or Iohn Here the neerer that the object commeth to our sense it is lesse universall and more distinct and the farther that it is removed from our sense it is the more universall and more confused Simile The knowledge which a young child hath at the first is wonderfull confused and he will sucke any woman for his nurse this knowledge is very confused then his knowledge becommeth more distinct and more generall and then he beginneth to know this is not my nurse and this is not
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 Quest But is not this a mixture of Divinity and humane reason together when wee borrow a midst out of the Scriptures and then confirme the selfe same thing by reason Answ This maketh not a mixture of Divinity and philosophie 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 Simile but as in the second roome 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 man perceiveth not the things of God Quest and the greater Philosophers the greater enemies of grace Ans Wee must distinguish inter concretum abstractum 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 Conclusi The conclusion of this is contra rationem nemo sobrius dicit contra scripturam nemo christianus contra ecclesiam nemo pacificus 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 The understanding is speculative and setteth the will on worke compoundeth or frameth any proposition within it selfe then the understanding is not sayd 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 Actus elicitus imperatus they call this actus elicitus but when the understanding setteth the will on worke they call this actus imperatus A proposition in Divinity commandeth practise virtually or formally A proposition in Divinity commandeth us eyther 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 eyther mediatly or immediately mediatly A proposition in Divinity commandeth practise mediately or immediately 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 If the conclusions be practicke the propositions must be practicke the propositions out of which they 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 line in his hand is a line of practise The word of God is a line and rule 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 Object that contemplation is the end of Divinity in heaven to see God face to face therefore is the end of our Divinity here upon earth Answ Contemplation in heaven leadeth us alwayes to practise and they can never be separate for as below here 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 Object But it may seeme that contemplation is more excellent than practise for Mary is preferred unto Martha Mary for her contemplation to Martha for her action Answ When Mary and Martha are compared together they 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 sight and because the heart since the fall is not so capable and so large to comprehend the knowledge of these creatures as it was before the fal therefore it is said 1 King 4.29 that the Lord gave Salomon a wise heart as the sand of the Sea shoare that is to know an innumerable kind of things like the sand of the sea Simile When a man is to infuse liquor into a narrow mouthed vessell that none if it runne by hee enlargeth the mouth of the vessell So did the Lord enlarge the heart of Salomon that hee might conceive this heavenly wisedome and the knowledge of all things but the minde of Adam before his fall needed not this extention to receive these gifts Secondly the great measure of this knowledge which Adam had before his fall may be taken up this wayes The Hebrewes write that there were foure gates by the which Adam entred to see the Lord Porta creaturarū visibiliū Porta intelligentiarum Porta majestatis Porta gloriae the first was the gate of the visible creatures the second was by the gate of the Angels the third was by the gate of majestie and the fourth was by the gate of glory and they say that Adam entred three of these gates but the fourth was shut that hee entred not in at it in this life The first gate was opened unto him for in the creatures below here he saw the majesty and glory of God The Scriptures when they express any great thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est epitheton omnis rei admirandae magnae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they joyne the name of God with it as Ezek. 13.9 great haile is called Gods haile or sent by God el gabbish So 1 Sam. 26. cecidit sopor domini super eos that is a great sleepe fell upon them So a strong Lyon is called ariel the Lyon of God 2 Sam. 23.10 So Moyses is said to be faire to God that is very faire Act. 7.20 So Ninive was great to God that is very great The beauty and greatnesse in the creatures led Adam to take up how great the Lord was Iacob when he saw Esau reconciled unto him sayd I have seene thy face as though I had seene the face of God Gen. 33.10 This glimpse of goodnesse in the face of Esau made Iacob take up how good God was unto him The second gate was porta intelligentiarum the knowledge of the Angels they resembled God more than any visible creature doth therefore they are called Gods Sonnes Iob. 1. Chapt. and 38. Chapter 7. verse and they see his face continually Mathew 18. verse 10. As the Kings courtiours are sayd to see his face continually 2 King 25.25 and the Angels conversing with him made him to come nearer to the knowledge of God The third gate was porta Majestatis he saw the majesty of God more clearely than any other did Moyses is sayd to see the face of God and yet it was but the sight of his backe parts compared with Adams and we see him but through a grate Cant. 2.11 Heb. 11.26 The fourth gate was porta gloriae That gate was reserved to bee opened for him in the heavens Let us compare the most excellent men with Adam and see which of them came nearest unto him in some things Moyses came nearest to him in somes things Salomon came nearest unto him and in some things Daniel in some things Ioseph but Christ the second Adam excelled them in all A comparison betwixt Moses and Adam In the knowledge and sight of God and his attributes Moyses came nearest to him Exod. 33.13 Teach mee thy 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 A comparison betwixt Salomon and Adam Salomon in the knowledge of the politickes came nearer to Adams knowledge than Moyses did Moyses sate 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 so likewise in the knowledge of naturall things Salomon came neerest to Adams knowledge in the Politicks 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 The Hebrews marke the two extreames and leave the midst for brevity for it is the manner of the Hebrews to marke 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 gave fit names to the creatures knowing their qualities and nature Adam had such knowledge
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 God revealeth himselfe most surely to us by his word It was necessary then that the word should be written 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 Luk. 16.31 The Church is not the last resolution of our faith The Church of Rome then doth great wrong to Christians 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 Quest Whether is it an Article of our faith to beleeve that the Scriptures are the Word of God or not Ans Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej Some things are both de fide de verbo fidei as Christ is Emmanuel Secondly somethings are de verbo 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 but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not Articles of our faith taken generally or specially The articles of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable Ignorantia damnabilis negatio haeretical and the denyall of them hereticall they have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that Negatia est haerètica per accidens sed ignoratio non est damnabilis and to be ignorant that such a man wrote it this were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures Ignorantia hic est infirmitatis negatio est haeritica per accidens But when a man doubteth of the order and number of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable Quest When we beleeve such a booke to be written by such a man whether beleeve we this by a justifying faith or by an historicall faith Ans When we beleeve that such a man wrote this booke this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit Conclusi The conclusion of this is Seeing God hath revealed his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10.8 Ioh. 5.49 search the Scriptures therefore these who leave the Scriptures and make choyse of traditions they forsake the fountaine of living water and digge Cisternes to themselves that cannot hold no water Ier. 2.13 EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1.21 And the holy men of God spake as they were mooved by the holy Ghost Prorogative 1 THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they were immediatly called by God Gal. 1.12 for the Gospel which I preached I received it not of man neyther was I taught but
the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9.33 David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17.2 Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16.6 Samuel sayd surely the Lords annointed i◠before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21.4 But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long differred in getting of the kingdome So when he wrote a letter to Ioab with vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme Object that all which they wrote in holy Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15.24 and yet he never came to Spaine We must distinguish betweene their purposes externall and their doctrine Answ they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1.20 He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Corinthians to grieve them Object 2 Cor. 7.8 If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them Answ and when he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man Simile he putteth the poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe Object But if the Scriptures be Divinely inspired how say they Iud. 16.17 there were about three thousand upon the roofe of the house So Act. 2.40 and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God Answ The Scriptures set downe the number that way because it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Object Peter erred in a matter of faith Gal. 2.14 Ans Wherein Peter erred The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2.14 That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing Ob. All men are subject to error the Prophets and Apostles are men therefore subject to error Ans The Prophets and Apostles are considered as members of the Church The Apostles considered two manner of wayes and so they might erre and they pray as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre Quest What needed Nathan to be sent to David to attend him continually one Prophet to another Answ Although one Prophet stood not in need of another yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3.29 First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause Prorogative 4 The fourth prerogative they were holy men Holinesse distinguished them from those Prophets which were profane and unsanctified who had the gift of illumination but not of sanctification The pen-men of the holy Ghost were holy men the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9.7 because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35.25 Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe See more of Salomon in the Politiks God will have no man but holy men to be his secretaries Luk. 1.70 As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2 Sam. 12.25 and whom God loveth he loveth to the end The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit inlightned them and directed them when they wrote they were inspired three manner of wayes Illuminati antecedenter per concomitantiā subsequenter first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was
Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi Conclusion The conclusion of this is Matth. 10.20 It is not yee 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 Deus testatur God beareth witnesse to the Scriptures two wayes First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be his Word Quest whether is this a publike or a private Testimony This is a publike Testimony Ans which the Spirit Testifieth 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 Quest written and set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim Answ These Bookes were called Ketubhim written Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aradice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere and the Iewes distinguish them still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō the Apocryphall Bookes called Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reason 1 Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from the antiquity of the Scriptures Scriptura contestatur all this time was tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1.70 as he spake by the mouth of his holy Prophets which have beene since the world began Reason 2 Secondly the matter contained in the Scriptures sheweth them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Reason 3 The Scriptures not written to satisfie mens curiosity Thirdly the Scripture setteth downe things necessary onely for our salvation and nothing for our curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10.2 The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Reason 4 Fourthly the prophesies set downe in the holy Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41.22 Let them shew the former things what they be that we may consider them and set our hearts upon them Renunciare proeterita anunciare presentia p. anunciare futura and shew us the things that are to come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139.16 In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis Exordium temporis rei The Angels know exordium temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1.4 He who knoweth certainely
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 The Iewes understood these tongues which had affinity with the Hebrew These tongues which were Propagines and Dialects of 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 Object But if there was little affinity betwixt the Aramean 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 Answ The Hebrewes understood not the Syrian language but by learning They might understand it for they were Courtiours and States men and so learned it as we learne now the 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 The large extent of the Syrian language comprehended all Paleslina 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 Psal 81.5 Ioseph heard a language in Aegypt The Iewes understood not the Egyptian tongue 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 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 The Cananites language a diolect of the Hebrew was a daughter 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 Some of the Old Testament written in the Chaldee tongue There is some of the Old Testament written in the 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 One Verse in Ieremie originally written in the Chaldee tongue There is one verse in Ieremy originally written in the 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 Something 's taken of the registers of the Chaldeans and insert in the Scriptures and registers 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 Something 's in the Scriptures borrowed from the Heathen History The holy Ghost borrowed somethings first from the Poets and secondly from the history
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 Ob. But it may be sayd that there are sentences which 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 Ans They cohere well enough with the words going before How sentences in the Scripture seeming to disagree cohere very well for Iacob had adopted two of Iosephs children 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 sigges 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajo ner In plusquam perfecto Esay had sayd Ier. 40.1 Object The word which came to Ieremiah from the Lord c. Answ The words following seeme not to cohere with the former The beginning of the fortieth Chapter with the seventh 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 with the first Verse of the fortieth Chapter and all the rest should be included in a parenthesis As we have spoken of the stile of the Scripture in generall so let us observe the stile of some of the writers in particular Esayes stile differed much from the stile of Amos he being a Courtiour and he but a Neat-herd So the stile of Ezekiel differed from the stile of the rest of the Prophets he calleth himselfe The Sonne of man not because it is a Chaldee phrase but because of the excellent visions which he saw therefore he is called the Sonne of man that is an excellent man as Iesus Christ in the New Testament is called The Son of man that is an excellent man So this is peculiar to Iohn the Evangelist to call Christ the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldees and the Talmud usually call him so Iohn opposed himselfe to Ebion and Cerinthus two Iewes who denyed the divinity of Christ wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 7.5 which was frequent in the Chaldee paraphrast and read often by the Iewes So there are some things peculiar to Paul for hee useth some words according to the manner of the speech in Tarshish and Cilicia as Collos 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language signifieth insidiose alteri praeripere palmam So 1 Cor. 4.3 Mans day according to the phrase of Tarshish is put for the time of judgement because they had some appointed times for judgement Conclusion The Conclusion of this is here we may admire the wisedome of God who gave most excellent gifts to his Secretaries for the edification of his Church Moses was a man of a slow speech God gave excellent gifts to his Secretaries for the good of his Church and of a slow tongue and Aaron must be his spokesman Exod. 4. Yet Moyses was mighty in words and deeds Act. 7.22 It is sayd of Paul that his bodily presence was weake but his letters were weighty 2 Cor. 10.11 By his preaching he converted many from Ierusalem to Illiricum Rom. 15.19 but by his letters hee converted moe Paul converted moe by his writing than by his preaching both in Europe Africa and Asia such was the majesty and grace in his writing that they acknowledged it to be from the Lord. EXERCITAT XII That the Hebrew Text is not corrupted Psal 119.140 Thy word is very pure therefore thy servant loveth it THe Church of Rome The Church of Rome maketh the vulgar Latin translation to be canonicall that they may advance the authority of the vulgar Latine translation which they have made canonicall doe labour to disgrace the originall Text the Hebrew and Greeke Controvers 1. Gordonij cap. 9. holding that they are corrupt in many things Master Iames Gordon our Country man observeth foure distinct periods of time The first period he maketh to bee the Iewes Synagogue before Christ came in the flesh he granteth that all this time the Hebrew Text was not corrupted by the Iewes The second period of time he maketh to be from the ascension of Christ untill the dayes of Hierome and Augustine and he saith that in this second period the Iewes went about to corrupt the translation of the Seventy because the Christians then began to use arguments taken out of that translation against them as Iustine Martyr testifieth writing against Tripho The third period he maketh to be after the death of Saint Hierome untill the time that the Talmud was composed and set together and then he saith there arose great contention betwixt the Orientall and Occidentall Iewes the Orientall Iewes were those who dwelt upon the East side of Euphrates in Babylon Media Persia What Iewes were called orientall and what occidentall those Peter called the Church at Babylon 1 Pet. 5.13 The Occidentall Iewes were those to whom he wrote Scattered abroad in Pontus Galatia Cappadocia Asia and Bithynia 1 Pet. 1.1 because of the diversity of their reading and corruptions in the Text. He saith that the Iewes met at Tiberias Anno 508. and there set downe the Points and made their Masora to obviat this that no more corruption should enter into the Text. The fourth period he maketh to be after the Iewes had met at Tiberias they decreed that none should use any copy but such as were corrected by the Masoreth and so from this time he freeth the Text from corruption but hee laboureth much to prove that the Hebrew Text was corrupt before and that
the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes kept faithfull the booke of God without corruption The Iewes to whom The Oracles of God were committed Rom. 3.2 therefore it was called Their Law Ioh. 8.17 would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infidelesut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true The Iewes numbred the Verses Words and Letters of the Bible and shall wee thinke that the Iewes would have corrupted the Text who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3.8 as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it They would write no language but in Hebrew letters The superstitious Iewes at this day are so carefull to keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Vide Guiliel Schiekardum de jure regio Hebrew words written in Greeke Characters when they saw the copie which was presented to Alexander the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Bellarm. lib. 2. Cap. 2. De verbo dei Some men will say that the Hebrew Text was corrupted after the dayes of Saint Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text Serrarius in prolegom Bibliacâ—s And Serrarius acknowledgeth that there is but small or no corruption in the Hebrew Text Corruptio Physica Mathematica Moralis he maketh a threefold corruption The first Physicall the second Mathematicall 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 Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies We must put a difference betwixt Hebraeo-Samaritana 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 Reason 1 Reasons to prove that the Samaritan copy is not the originall First the Samaritans were Idolaters they were brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus strange worship The Lord concredited his oracles 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 Reason 2 Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus Reason 3 The Samaritan Copie differed as much from the originall The Samaritan differeth as much from the originall as the Seventy doe as the Seventy doe but none of them hold that the translation of the Seventy is the originall by which all others should be tryed 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 Cain 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
〈◊〉 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. The Masoreth put not points to a word which they thinke doth redound Againe when the Masoreth thinke that some words 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 conservationelegis for the preserving of the Law from corruption These diverse readings make not up diverse senses but helpe us better to come by the right sense of the Scripture Diverse reading make not up diverse sense in the Scripture When it is objected to us by the Church of Rome that we have not the true meaning of the Scriptures because of our diverse translations Our Divines answer that these diverse translations make not diverse senses in the Scriptures for the sense is still one and the same but these diverse translations helpe us onely to come to the true meaning of the Scriptures and so we must use these marginall and line readings as we use these interpretations When we see a blanke left in the the Text and supplyed in the Margent this addeth nothing to the Text as a word added sometime by a translatour addeth nothing to the Text So when the Masoreth put another word in the Margent A word set downe for explanation addeth nothing to the text which is not in the Text that word is set downe onely for explanation The meaning of the text is knowne by the antecedent and consequent and it addeth nothing to the Text. We take up the meaning of the Text by the antecedent and consequent Example Prov. 4.3 Tender and young was I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liphni before my Mother but in the Margent it is Tender and young was I Libhni amongst the Sonnes of my Mother for Salomon had moe brethren 1 Chron. 3.6 But these readings may stand he was tender and young before his Mother and best beloved of all his Mothers Sonnes The Conclusion of this is A certaine Iew gave God thankes for foure things Conclusion First that hee was a Iew and not a Samaritane Secondly that he was bred at Ierusalem and not at Pambiditha ex Tilmideni cap. 7 Thirdly that he said Shibbeth and not Sibboleth Fourthly that hee needed not the helps of Tiberias meaning the Points and Accents But we who are not naturall Iewes should bee thankefull to God because wee have these helpes to further us in the reading EXERCITAT XV. Of the meanes which God useth to make the Scripture plaine unto us 1 Cor. 14.11 If I know not the meaning of the voyce I shall be to him that speaketh a Barbarian c. THere are three speciall meanes by which God maketh the Scriptures plaine unto us Three speciall meanes for making the Scriptures plaine The first is translation of the Scripture The second is paraprasing of the Scripture and the third is the interpretation of the Scripture What things are necessary for translation In the Translation of the Scripture consider first what is a Translation Secondly the necessitie of translation Thirdly what things a Translator should observe and what things he should shunne Fourthly who they were who translated the Scriptures Fiftly the authority of the translation of the Seventy Sixtly the authority of the vulgar Latine translation First what is a translation What is translation We translate when we change out of one language into another and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Translator consider the words a part then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is great force in the words and therefore the Translator must observe them Plato was wont to call Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu obstetricem because when he sought out the words then he brought forth the truth The necessitie of translation proved by sundry reasons Secondly let us consider the necessity of Translation without a Translation wee can not understand a strange language but it is barbarous to us Reasons proving the necessitie of translation Reason 1 First when the old testament hath words altogether unknowne to the Iewes Words in the old Testament unknowne to the Iewes are interpreted it useth to interpret them Example Purim was a Persicke word unknowne to the Iewes therefore the Holy Ghost interpreteth it calling it a Lot So the Evangelists writing in Greeke and having sundrie Hebrew and Chaldee words they expound them in Greeke as Siloe that is sent Ioh. 9.7 Abba interpreted by Pater Rom. 8. So Tabitha kumi by interpretation Daughter arise Mark 5.21 So Thomas called Didymus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mark 7.34 and Act. 1.27 and Revela 1.7 amen by nai So Abaddon be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reve. 9.11 So Rabboni by Master Ioh. 20.16 why doth the holy Ghost interpret these names but to teach us that he would have the Scriptures translated into knowne tongues that the people might understand them Quest Why doth the holy Ghost interpret Elymas by Magus Act. 13.8 But Elymas the Sorcerer for so his name is by interpretation
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pigmenta oratoria the flowing speeches of Orators A Translatour must not use a great circuite of words or the floorishing speeches of Rhetoricke in his translation Simile for as men pouring wine out of one Vessel into another take heede that the vent bee not too great for then the wine would corrupt So the Translator 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 Hosanna So Iam. 5.4 and the cryes of them which have reaped Simile are entred into the eares of the Lord of Sabbath For as some sort of coine passeth in all countries 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 Many Latine words made Greeke in the new Testament Tetrach and such There are many Latine words which are made 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 Latin words which are made Greeke should be translated Angaria a Persicke word made Greeke Matth. 5.41 So Gazophylacium all these 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 Semicinctum Act. 19.12 and Sicarius Act. 21.38 All these should bee translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words appropriate should not be translated to any other use but unto the use to which they are appropriated Example Rachab received into her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator cannot translate it Angels because that word is appropriated to the blessed Angels but Messengers Example 2. Phil. 2.25 Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it your Apostle for that word is appropriated to the the Apostles but your Messenger So Act. 19.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it The Church was confused because this word Church is appropriated to the meeting of the Saints of God for his worship but onely The assembly was confused Words not appropriate should not be appropriate So words not appropriat should not bee appropriat as the Church of Rome doe appropriat this word Synagoga to the Old Testament and Ecclesia to the New Testament but Synagoga is sayd of the Church of the New Testament and Synagoga Ecclesia are promiscuusly taken So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated Gods Cleargie but Gods inheritance 1 Pet. 5.3 This word which is common to all Gods people should not be appropriated to a few Words that are degenerate Words degenerate should not be used in a translation we cannot use them in a translation Example 1 Cor. 14.16 He that occupieth the roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be translated Idiot here unlesse we would begge them for fooles but Vnlearned So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degenerate word in our language and taken in an evill sense we cannot translate it the Magitians came from the East Vide Rainoldum contra Hart. but the Wise men came from the East Matth. 2.1 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not bee translated Priest for the word Priest now is taken for a sacrifycing Preist and God himselfe would not be called Baal but ishi because Baal was a word degenerate and given to Idols Hos 2. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first was he that had the charge of the corne which the Latines called Epulo but now both are degenerate So should not a degenerate word be used in a translation Words that are proper should not be translated as appellatives or contra 2 Sam. 23.8 Words that are proper are not to be translated as appellatives The Tachmonite that sat in the seate cheefe amongst the Captaines this same was Hadino the Eznite but 1 Chro. 11.11 Iashobeam an Hachmonite the cheefe of the Captaines he lift up his Speare against three hundred It was a proper name of a man as we may see 1 Chro. 27.2 And therefore should not be translated he sate in judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratum erat huic hastaeto So Adino and Eznite are not proper names but are to be translated thus His delight was to lift up his speare against three hundred So Iosh 14.15 The Vulgar translation hath it thus This is Adam who was buried amongst foure Adam here is an appellative name and not proper therefore the article He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put before it Secondly he addeth Situs est which is not in the originall Thirdly he translateth Arba Four which is a proper name here and hence came that fable that foure men and their wives are buried there Adam and Eve Abraham and Sara Isaac and Rebekah and Iacob and Lea. So Act. 19.9 Schola Tyranni cannot be translated in the Schoole of a Tyrant but In the Schoole of Tyrannus because it is not an appellative but a proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that are Mediae significationis a Translator must take heed how he translateth thē Example 1. Esa 3. 2. I will take away your Kosem from you The Translator cannot translate it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Soothsayer but your Prudent So Ioshu 13.22 Balaam also the sonne of Beor the Kosem did the children of Israel slay It cannot be translated Balaam the Prudent but Balaam the Soothsayer Another example gnarum is called subtile or craftie and also prudent or wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.1 the Serpent was gnarum it cannot be translated More wise than any beast of the field but More craftie and Prov. 1.4 It cannot bee sayd to give Subtiltie but Wisedome to the simple So Matth. 10.16 It cannot be sayd be yee Craftie as Serpents but Wise as Serpents Vide Simeon de Muis in Psal 9. A third example Sheol signifieth both the grave and hell when it is set downe without He locale then it ever signifieth the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale but when He locale is put to it and the godly 〈◊〉 〈◊〉
translated out of the Greeke The first translation of the New Testament was into the Syriacke tongue The first translation of the new Testament was the Syriack Marcke is holden to be the Author of this translation hut he was martyred in the eight yeare of Nero and the Fathers who lived in Egypt and Palestina make no mention of this Syriack translation as Origen Clemens Alexandrinus and Athanasius and therefore it seemeth to be latter and not so soone after the Apostles The Syriack translation which was heretofore in our Churches was defective The Syriack translation which was here to fore wanted many things and wanted many things which were in the originall as it wanted the last verse of the seventh Chapter of Iohn and the history of the adulterous woman Ioh. 8. So the second Epistle of Peter the second and third Epistle of Iohn the Epistle of Iude and the booke of the Revelation all these were wanting in it But that Copie which is brought lately from Syria wanteth none of these as Ludovicus de Deiu testifieth in his Syriack translation which hee hath now published and the Arabicke translation which Erpeneus had by him hath all these places which the former translation wanted Wee will subjoyne here the postscripts which are found in the Syriack and Arabick translations after the Evangelists The postscript of the Evangelist St. Matthew in the Syriack is this Scriptum est in terra palestinae Hebraice The Postscript of Matthew in the Syriack and Arabick translations this Gospel was written in the Hebrew tongue in Palestina The Postscript in the Arabick is this Absolutum est Evangelium Matthaei Apostoli quod scripsit in terra Palestinae Hebraice auxilio spiritus sancti octo annis postquam dominus noster Iesus Christus carne in caelos ascendit primo anno regni Claudij Caesaris Regis Romani That is the Gospel of the Apostle Matthew which he wrote in Hebrew by the assistance of the holy Spirit in the land of Palestina was perfected eight yeares after Iesus Christ ascended to the Heavens in the first yeare of the reigne of Claudius Caesar the King of the Romans The error of this Syrack and Arabiack postscript Here observe two things first that the Syriack and 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 Marke in the Syriack and Arabiack Translationes The Postscript of the Evangelist Marke in the Syriack 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 The errour of these two postscripts But this Postscript is not probable for Marke lived in the Church of Alexandria in Egypt therefore it is more probable that he wrote his Gospel there than at Rome The postscript of Luâ—â— In the Arabiack and Syriack Translation The Postscript of Luke in the Syriack is this Scriptum 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 grace 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 Postscripts the Syriack saith The error of these two postscripts 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 The postscript of Iohn in the Arabiack and Syriak Translation Iohannes Evangelista hoc Evangelium edidit Grace Ephesi That is the Evangelist set forth this Gospel in Greeke at Ephesus the Arabick is Iohannes filius Zebedaei vnus ex duodecem Apostolis scripsit id graece Incolis Ephesi anno post ascensionem domini in Calos 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 The latter Translaters of the Bible Popish or Orthodoxe were 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 WHen 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 decreed that the Vulgar Latin translation should be the originall The Church of Rome to obviat this made a decree 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 Forty foure yeeres betwixt the act of the Councill and the finishing of the Latin translation Anno 1590. So 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 concludedâ— 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 Clemens the eight corrected the vulgar translation and 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 Bello 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 Diverse â—udgements of the Catholicks concerning the vulgar Latin translation or did they onely declare it to be Authenticke Some of them say that the Councill 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 Pag. 537. that it is of 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 Spirit In locis theologicis lib. 2. cap. 14. 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 Defensione Bâ—llarm contra Whittakerum lib. 2. cap. 2. pag. 537. erred not in his translation but was assisted by the holy Spirit that hee could not erre yet hee was a Iew and an enemy to Christ Serrarius saith he who translated the Vulgar Latine had but the generall concurse of the Spirit of God Serrarius in Prolegom bibuac Pag. 110. as the rest of the servants of God had but was not infallibly directed by the Spirit in his translation And Iohannes Dreido proposit 3.4 and Andradius fol. 255. and Be armin Lib. 2.11 admittimus eum interpretem fuisâ—e sed non vatem and yet some of them hold that he erred not in the versions which the Church approved afterward Againe wee may demande of them whether will they preferre the Vulgar translation to the Hebrew and Greeke The grosser of the Papists are not ashamed to preferre it to them both and they say wee have no neede to have recourse to the originall to try whether it be Authenticke or not the Vulgar Latine being now established by the Councill Inâ—â—agoge ad Scripturam lib. 1. diff 6 sect 1. And Ludovicus a Tena saith although the books in the originall both Hebrew and Greeke were not corrupted yet seeing they have words of diverse significations which the Church hath not approved or rejected therefore wee are to hold that the Vulgar Latine is Authenticke onely because the Church hath concluded it to be so And Osorius saith Osorius Instit Moral Lib. 8. Cap. 3. if we should grant that the Interpreter might have erred in his versions yet the Church cannot erre in approving his Version The Moderne Papists preferre it not simply to the Hebrew and Greeke as Gretserus saith Sufficit aequatio non pralatio But they say that they will not have their translation examined and tryed by the Hebrew and Greeke for how know we say they that these Copies which we have now agree with the first originall Copie we have the judgement of the Church concerning this translation but not concerning the Hebrew and Greeke But if it bee in the Churches power to make a translation or to authorize it why will they not authorize the Hebrew and Greeke rather than the Vulgar Latine translation And if they inact the Vulgar Latine to be Authenticke and the onely rule to decide controversies what shall become of all the Churches in the East that understand not the Latine shall they under the paine of a curse receive this translation When the Vulgar translation was concluded in the Councill of Trent onely to be the Authenticke translation in their Disputations Sermons and Conferences Some opposed against this and said that it was a hard thing for the Church to judge that onely to bee Authenticke which one man had done And Aloysius Caetenaeas sayd that no man could know what a Version meant but by the Originall and he alledged for himselfe Cajetans authority in the Councill who being Legate for the Pope in Germanie Anno 1523. was wont to say that the onely remedy to refell Heretickes was to understand the literall sense out of the originall tongues and he sayd now that the Cardinall would spend the rest of his dayes in studying of the tongues that hee might bee the more fit to convince the Heretickes which he did and he gave himselfe to this studie eleven yeares before he dyed Againe there was much contention among them concerning the meaning of this Canon made in the Councill of Trent whether this translation was the judge in matters of faith or manners onely or was it so strictly to be taken that it failed not one jote and that Mathematice it was so perfect and not Moraliter onely Andreas vega who was present at the Councill of Trent holden under Pope Paul the third saith when the Tridentine Fathers call the vulgar Latine translation the Authenticke translation they meane no other thing but this that it was not corrupted with errours and that it might bee safely read and used to a mans salvation and he concludeth that the authority which the Councill gave to this translation is not to be taken infinitivè but definitivè with certaine limitations But if this was the meaning of the Councill that the faithfull might safely read it because there was no danger of errour then what authority or prerogative had this version by the Councill above that translation of Pagnine for the Doctors of Lovan by the approbation of the Pope put the translation of Pagnine with the Hebrew Text. But the former Catholickes say that hee who translated the Hebrew into the Vulgar Latine was not an Interpreter but a Prophet but how commeth it that others say now that this Interpreter might erre although not grossely that he might erre not in side moralibus but in lesser matters
David made out of his owne experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter when thou art converted strengthen thy brethren Luk. 22.32 these were called Psalmi didasâ—alici The third was Michtam Aurei Psalmi golden 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 Psalmeâ— wâ—ich they sang wh n they carried the Arke out of the house of David to the Temple When they brought the Arke from Davids house into the Temple they sang Psal 119. by the way it beginneth with these words Beati immaculati in via and intreateth especially of the Law of the Lord In omnibus versibus Psalmi 119. dempto versu 122. vna harum vndecem vocum invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not a verse in it except onely the 122. verse 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 people When and where they sung the Psalmes of degrees when they stood upon the first degree they sung Psal 120. which containeth the history of the deliverance of the people out of Egypt And when they stood upon the second degree they sung Psal 121. My helpe commeth from the Lord. When they were upon the third step they sung Psal 122. I was glad when they sayd unto mee let us goe into the house of the Lord. So they sung a Psalme upon every step as they ascended and upon the eight step when they beheld the excellent buildings of the Courts of the Levites they sung Psal 127. Except the Lord build the house they labour in vaine that build it When they entred into the Court of the Priests they sung Psal 128. Vide Villalpand in Ezek. 40.28 And upon the last step they sung Psal 134. Blesse yee the Lord all his servants which watch by night in the house of the Lord. The people might goe no further then the Priests went forward with the Arke into the Temple and when they entred into the porch of the Temple they sung Psal 118. vers 19. Open to me the gates of righteousnesse When they were standing in the porch they sung these verses following The Psalmes which the Priests sung when the Arke entered into the Temple and into the holiest of all This is the gate of the Lord into which the righteous shall enter When they were in the midst of the Temple they sung the 22. verse I will praise thee for thou hast heard mee and art become my salvation and when the Arke entred into the holiest of all they sung Psal 24. The inscription of the Psalmes which we understand not are eyther Notes of Musicke or Instruments of Musicke Some inscriptions are Notes or tunes of Musicke Notes of Musicke or common Tunes with which the Psalmes were sung are these Gnal muth-labben Psal 9. gnal sheminith Psal 6.12 gnal aijeleth Shahar Psal 22. gnal Ionath Elem Rechokim 56. Altaschith 57. 59. 75. gnal shushan Eduth 60. gnal shoshannim 45. 69 gnal shoshannim Eduth 80. gnal Mahalath Leannoth 88. Some inscriptions are instruments of Musicke Instruments of Musicke are these Neginoth 4. 6. 41. 54. 67. 76. Nehiloth 5. gittith 8. 81. Mahalath 53. The Iewes who live now understand not the musicke nor musisicall instruments which were of old The Instruments of musicke set downe Psal 150. none of the Iewes themselves can distinguish them and they are ignorant of all these sorts of Musicke now but wee are to blesse God that the matter contained in these Psalmes may be understood by the Church Psalmes are divided according to the time The Psalmes againe were divided according to the time when they were sung some were sung every morning as Psal 22. at the morning sacrifice So Psal 92. was sung upon the Sabbath So at the passeover they sung from Psal 112. to vers 19. of Psal 118. and this was that hymne which Christ and his Apostles sang at the passeover Matth 26.30 And when they had sung an Hymne they went out into the mount of Olives Psalmes divided according to their subject The Psalmes were divided also according to their subject The first booke of the Psalmes intreateth of sad matters the second of glad the third of sad the fourth of glad the fift of glad and sad matters Psalmes which concerne Christ There are some Psalmes which concerne Christ in his Natures and Offices His Natures as Psal 110. The Lord sayd to my Lord c. His kingly authority as Psal 2. His priestly office Psal 110. Thou art a Priest for ever after the order of Melchizedek So his passion Psal 22. So his buriall and resurrection Psal 16. and his ascension and glory Psal 118.25.26 when David was crowned King the people cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anna Iehova hoshignah na anna Iehova hatzlihhah na Save now I beseech thee O Lord O Lord I beseech thee send now prosperity that is we beseech thee O Lord to save the King and to prosper him And the Priest sayd Blessed bee bee that commeth in the name of the Lord we have blessed you out of the house of the Lord. This prayer is applyed to Christ Matth. 21.9 Hosanna filio David they contract these three words Hoshignah na anna in one word Hosanna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Hosanna to the Sonne of David id est contingat salus filio David in altissimis they wished not onely prosperity and safety in the earth here Vetum hosanna pacem gloriam comprehendit but all happinesse to him in the highest heavens Luk. 19.28 There are some Psalmes which concerned Davids particular estate in his persecution by Saul by Absolon c. In his sickenesse in his adversity Psalmes which concerned David In his prosperity how he fell in adulterie and repented Psal 51. how he dedicated his house to the Lord Psal 30. how he purged his house of wicked
men Psal 101. when hee entred to his kingdome 144. So a Psalme to his Sonne Salomon when hee was to succeed into the kingdome Psal 72. Lastly Psalmi alphabetici some Psalmes are divided according to the Letters of the Alphabet as Psal 25.134.111.112.119.145 These Psalmes were distinguished by the Letters that they might keepe them the better in their memories and as Matthew summeth up the genealogie of Christ into three foureteene generations for the memories cause So these Psalmes are set downe after the order of the Alphabet to helpe the memory Psal 25 wanteth three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 111. every verse hath two letters of the Alphabet and the two last verses have three letters to make up the Alphabet So Psal 112. hath the letters after the same manner The 119. is distinguished by the letters of the Alphabet and here yee shall see that every Section as it beginneth with the letter so all the verses of that section began with that same letter as the first Section beginneth with × therefore all the eight verses in the first Section begin with × c. So Psal 145. Is set downe after the order of the Alphabet The Syriak Arabick Seventy and vulgar Latin adde this verse to Psalme 145. and make it the 4. verse but it wanteth the Letter × Here some goe about to prove by this that the originall Copie is defective and therefore the Arabicke translation addeth a verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fideiis dominus in omninus verbis suis benigbutin omnibus operibus suis so doe the Seventy and the Vulgar Latine but if it be defective here why doe they not supply a verse likewise in Psal 34. where ו is defective in the Alphabet we are not to thinke that there is any defect in the matter because these letters of the Alphabet are wanting for the Lord fitted these letters to the matter onely and not the matter to the letters 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 letter 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 Conclusion The Conclusion of this is the Psalmes are generally 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 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 Semucheth make not so great a distinction as when they are distinguished by three great P P P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is some coherence whch 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 They read three sections upon the eight day of the feast of tabernacles when the Law was ended and it is called the great Sabbath This day they kept Festum laetitiae legis The 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 parte Sabbathi In Elencho trihares cap. 21. pag. 217. signifieth that which the Hebrewes call Parashah and which 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
but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20.20 hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7.12 The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat formam 2 Chron. 17.17 yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh to the farthest to Christ 2 Sam. 7.19 he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19.36 A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8.9 Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31.15 A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6.9 and Christ saith Matth. 13.14 In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23.16 Well spake the 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 Applicatio destinata Applicatio per accommodatione Destinatam applicationem per accommodationem Destinata 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 Simile that is Destinatum 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
Sanctum and here the Priest did foure things first What things the Priests did in the holy place hee trimmed the lampes and lighted them secondly hee cleansed the Altar thirdly he prepared the Table for the shewbread and fourthly he offered incense Before they entred into the holy place The two Pillars what they signified there stood two great pillars Iachin and Boaz Stabilitie and strength 1 King 7.21 which signifieth the indurance of the spirituall Temple the Church that the gates of Hell should not prevaile against her Matth. 16.17 So they signified the Apostles who are called pillars Gal. 2.9 and likewise all Christians Reve. 3.12 him that overcommeth will I make a piller in the Temple of my God What things were done betwixt the porch and the Altar Betwixt this porch and the Altar the Priests humbled themselves and wept in the day of humiliation Ioel. 2.17 it was in this place that Zacharie was stoned to death 2 Chro. 24.21 So here stood five and twenty men with their backs towards the Temple and their faces toward the East and they worshipped the Sunne Ezek. 8.16 and there was the court of the people and last the court of the Gentiles where the Proselytes stood when they were converted this was farthest from the holiest of all therefore it is sayd that the Publican stood afarre off Luk. 18.13 meaning from the holiest it was out of this place where Christ drove away the buyers and sellers and the entrie to this was called the beautifull gate or Salomons Porch Act. 3.2 Why the court of the Gentils was left out This court of the Gentiles was to be left out and not to be measured Reve. 11.2 but the court which is without the Temple leave out and measure it not for it is given unto the Gentiles this was done to signifie the multitude of the Gentiles that were to be called that this court could not containe them A comparison betwixt the first and second Temple FIrst both the first and second Temple were builded by Iewes and Tyrians the first Temple 1 King 5.18 and Salomons builders and Hirams builders did hew them The Iewes and Tyrians were builders of the first and second Temple c. So the Tyrians helped to build the second Temple Ezr. 2.7 and they signifie the diversitie of gifts which are requisite for the building of the Church and that people of all Nations shall have accesse to the Church The second Temple was built after the manner of the first the patterne of the first Temple was shewed to David and he shewed to it to Salomon The second Temple was built after the manner of the first So the patterne of the second Temple was shewed to Ezekiel and hee shewed it to Zerubbabel The glory and splendor of the first Temple farre exceeded the second The outward beautie of the first Temple exceeded the Glory of the second the first Temple was all built of hewen and polished stone but not the second and where it is sayd in the Gospel that the Temple was adorned with goodlie stones and gifts Luk. 21.5 that is meant onely of Solomons Porch that part which looketh towards mount Olivet for Christ fate upon mount Olivet when they shewed him that goodly sight but the rest of the Temple was not of such polished stone Secondly the glory of the first Temple The Temple is called gold it was all gilded within and therefore it is called gold Lament 4.1 How is the gold become dimme How is the most fine gold changed the stones of the Sanctuary are powred out in the top of every streete but there was no such gilding in the second Temple Thirdly The first Temple was built without noyse but not so the second there was no hammer heard in the building of the first Temple but there was much noyse heard in the laying of the foundation of the second Temple Ezra 3.12 and in the building of it for with the one hand they wrought in the worke and with the other hand held a weapon Nehem. 4.17 Fourthly the first Temple was filled with a cloud Many things wanting in the second Temple which were in the first but not the second In the first Temple there came a fire from heaven to kindle the Sacrifice but not in the second the Arke and the holy oyle were not in the second there were many more Prophets in the first than in the second the second Temple was often defiled by the Greekes by the Romans by Antiochus but not the first Yet the glory of the second Temple farre exceeded the glory of the first Hag. 2.9 The second Temple exceeded the first Temple in glory The glory of this latter house shall be greater than of the former saith the Lord of hosts for in this place I will give peace saith the Lord of hosts In place of the gold in the first was Iesus Christ in the second Temple in whom are hid all the treasures of wisedome and knowledge Coloss 2.3 In place of the polished and hewen stones in the first Temple How the second Tem exceeded the first was Iesus Christ in the second Temple a living stone and his members as lively stones are built up a spirituall house 1 Pet. 2.4.5 The glory of which was in the first Temple left it but the glory of the second Temple Iesus Christ promiseth to bee with us unto the end of the world Salomon who built the first Temple fell away to Idolatry but Zerobabel who built the second Temple fell not to Idolatry the first Temple had the holy oyle but in the second Temple came Iesus Christ who was anointed with the oyle of gladnesse above his fellowes Psal 45.7 Now because of all these priviledges of the second Temple above the first therefore Christ is sayd to come to his Temple Malac. 3.1 A comparison betwixt the Temple and Christ All that was in the Temple were types of Christ EVery thing which was in the Temple was a type of Christ the vaile was a type of his flesh Heb. 10.20 the golden Altar of his intercession Reve. 8.3 and the brasen Altar of his passion Because this Temple was a type of the bodie of Christ Ioh. 2.19 destroy this Temple and in three dayes I will raise it up Therefore no man might carry a vessell through it The reverence that was had to the Temple being a type of Christ Mark 11.16 No man might walke upon the top of it therefore when the Divell tooke Christ up and set him upon it and his slaves who tooke Iames the Apostle and threw him downe from the top of it they did that which was altogether forbidden to the Iewes A comparison betwixt the Temple and Heaven THe Temple was made in weight number and measure Ezek. 43.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expendit numero pondere measura and this word is applyed to the Heavens Ezek. 40.12 to teach us to make