but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not The articles Articles of our faith taken generally or specially of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable and the denyall of them hereticall they Ignorantia damnabilis negatio haretica have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that and to be ignorant that such a man wrote it this Negatia est haerètica per accidens sed igneratio non est damnabilis were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures But when a man doubteth of the order and number Ignorantia hic est infirmitatis negatio est haeritica per accidens of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable When we beleeve such a booke to be written by such Quest a man whether beleeve we this by a justifying faith or by an historicall faith When we beleeve that such a man wrote this booke Ans this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit The conclusion of this is Seeing God hath revealed Conclusi his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10. 8. Ioh. 5. 49. search the Scriptures therefore those who leave the Scriptures and make choyse of traditions they forsake the fonntaine of living waters and digge Cisternes to themselves that can hold no water Ier. 2. 13. EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1. 21. And the holy men of God spake as they were moved by the holy Ghost THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they Prorogative 1 were immediatly called by God Gal. 1. 12. For the Gospel which I preached I received it not of man neyther was I taught but by the revelation of Iesus Christ they had not their calling from man but immediatly from God They had their calling intuitu Ecclesiae 1 Cor. 3. 2. sed non Vocatio vel est intuitu ecclesiae inter ventu eccle interventu Ecclesiae that is God ordained these offices for the good of the Church and it was for the Church cause that he appointed them but they had not their calling from the Church But Preachers now have their calling both intuitu Ecclesiae interventu Ecclesiae There Immediata suppositi virtutis is immedietas ratione suppositi immedietas ratione virtutis the first is when the person is immediatly separated by God to such a calling the second is when the graces and calling are immediatly given by God When Ministers are called they have their gifts immediatly from God and so they have their calling there interveneth no suppositum or midst betweene God and them but for the appointing and designing of them to such places that they have from the Church But the Apostles were called immediatly both ratione suppositi vÃrtutis they had their gifts immediatly from God neyther were they designed to such and such plaees as the Ministers are now The Prophets and Apostles were immediatly called by God and therefore Matthias was chosen by lot to be an Apostle because the lot is immediatly directed by the hand of God but Preachers now should not be chosen by lot Zeno the Emperor tempted God in this case laying a paper upon the Altar that God might write in the paper the name of him who should be Bishop of Constantinople but Flavitius corrupting the Nicephorus Lib. 2. Sexton of the Church caused him to write in his name and so was made Bishop of Constantinople But Moyses learned from the Egyptians and Daniel from the Chaldeans therefore it may seeme that they Object had not their calling immediatly from God They had the learning of humane sciences and trades Answ from men as Paul learned from men to be a Tent maker The Apostles and Prophets learned their humane Sciences and Artes from men but not their divine knowledge so Moyses learned these humane sciences from the Egyptians Daniel from the Chaldeans but their knowledge as Prophets Apostles imediatly was froÌ„ God Although they had their divine knowledge immediately from God yet they were to entertaine it by reading Simile As the fyre that came from heaven upon the Altar The Prophets know ledge was kept by reading Dan. 2. 9. and 1 Tim. 4. 13. was miraculous yet when it was once kindled they kept it in with wood as wee doe our fire So the Prophets knowledge was preserved by reading as ours is Their second pretogative was the measure of knowledge Prerogative 2 they had in matters Divine Their knowledge far The measure of
the Prophets and Aopostles knowledge differed frō the knowledge of Christ this was visio vnionis this excelled the knowledge of all creatures even of the Angels this was not called prophesie as he was comprehensor but as he was viator here upon the earth this his illumination is called Prophesie he is called the great Prophet Deut. 18. 15. and in this sort of knowledge hee excelled both men and Angels Secondly their knowledge differed from the knowledge of Angels and the glorified Spirits for prophesie as Peter saith 2 Pet. 1. 19. is like a light shining in a darke place but in Visio vnionis gloria raptus prophetiae Heaven there is no darkenesse Thirdly their knowledge differed from the knowledge that Paul had when he was taken up to the third heaven and this was called visio raptus their knowledge was farre inferiour to all these sorts of knowledge but it farre exceeded all the knowledge that we have Whether had the Prophets of God and the Secretaries Quest of the holy Ghost this their Prophesie and divine knowledge by way of habit or no Answ They had not this gift of prophesie by way of habit The Prophets had not the gift of prophesie by habite as the children of God have their faith and as Bezaliell and Aholiab although they had their knowledge immediatly from God to worke all curious workes in the Tabernacle yet they kept still this their knowledge as an ordinary habit but this gift of prophesie the Prophets had it not as a habit but they had neede still of new illumination when they prophesied Peter compareth prophesie to a light shining in a darke place 2 Pet. 1. 19. how long continueth light in a darke house no longer then a candle is there so this coruscation Simile or glimpse of the Spirit continued no longer with them but when the Spirit was illuminating them and teaching them they had the gift of prophesie even as they had the gift of healing but they could not heale when and where they pleased Paul saith I have left Trophimus sicke at Miletum 2 Tim 4. 20. So they could not prophesie when and where they pleased 2 King 4. 27. The Lord hath hid it from me and hath not told it me they had not this prophesie as a permanent habit but as that which was now and then revealed unto them Ier. 42. 7. And it came to passe after ten dayes here the Prophets behoved to attend untill he got a new revelation from the Lord and sometimes they waited longer and sometimes shorter for this revelation How differed the Prophets then from other men Quest when they prophesied not First yee shall see a difference betweene them and Ans others who prophesied Num. 17. It is sayd of those Prophets prophetarunt non addiderunt that is they Prophetia momentanea prophesied but that day onely that the Spirit came upon them but never after as the Hebrews expound it but the Prophets of the Lord prophesied often So 2 King 2. 3. The children of the Prophets came forth they prophesied but this gift of prophesie continued not with them but these Prophets of the Lord often prophesied And although they had not the habit of prophecie yet they were separated by God for that purpose to expect still for new illumination The third prerogative which the holy men of God had was this that they could not erre in their writing Prorogat 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 21. The holy men of God spake as they were inspired by the holy Ghost Matth. 10 2. Luk. 21. 15. Luk. 1. 17. The Peophets erred not in writing the Scriptures therefore the Prophets were called the mouth of God Luk. 1. 70. Ier. 15. 19. thou shalt be as my mouth Hee spake not onely by their mouthes but also they were The Prophets are called the mouth of God his mouth And contrary to this is that lieing Spirit in the mouth of the false Prophets 1 King 22. 22. The secretaries of the holy Ghost erred sometimes in some of their purposes and in some circumstances Wherein the Prophets and Apostles erred of their calling but in the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9. 33. David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17. 2. Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16. 6. Samuel sayd surely the Lords annointed is before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21. 4. But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long defferred in getting of the kingdome So when he wrote a letter to Ioab with Vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme that all which they wrote in holy Object Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15. 24. and yet he never came to Spaine We must distinguish betweene their purposes externall Answ and their doctrine they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1. 20. He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Object Corinthians to grieve them 2 Cor. 7. 8. If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them and when Answ he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man he putteth the Simile poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe But if the Scriptures be Divinely inspired how say Object they Iud. 16. 17. there were about three thousand upon the roofe of the house So Act. 2. 40. and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God The Scriptures set downe the number that way because Answ it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Peter
sayd to him wherefore commeth this madde fellow 2 King 9. 11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18. 10. And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them they did it not with paine and The Prophts did not write with paine and studie study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36. 17. 18. Salomon saith Eccles. 12. 12. In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2. 26. He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labon Seeing all that wrote the holy Scriptures were enspired Quest by the holy Ghost why was this Epithete appropriate Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iohn to be called a Divine Revela 1. 1. For they were all Divines who wrote the holy Scriptures The Greeke Fathers when they spake of Christ Answ and specially Chrysostome they distinguish betweene Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The The Lord came to the wicked but the word of the Lord came to his Prophets Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets Hosea 1. 1. The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets sed Loqui in aliquem est Loqui in alique loqui in aliquem vt differunt maledicere to raile against him thus Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi The conclusion of this is Matth. 10. 20. It is not yee Conclusion that speake but the Spirit of our Father which speaketh in you So it was not they who wrote but the Spirit of the Lord in them 2 King 13. When Ioash the King of Israel tooke a Bow in his hand Elisha laid his hands upon the Kings hands and Elisha bad him shoote and he sayd the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria it was not the Kings hand that directed the Arrow here but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow so it was the hand of the Lord laid upon the hands of his Secretaries which directed them to write the holy Word of God EXERCITAT IX Arguments proving the Scriptures to bee Divine 1 Thess 2. 13. Yee received it not as the Word of man but as it is in truth the Word of God THe Testimonies which prove the Scriptures to be Divine are first the Testimonie of God himselfe when he approved them by his Spirit and when they were laid before him by Vrim and Thummim Secondly arguments drawne out of the Scriptures themselves Thirdly the Testimonie of the Church Fourthly the Testimonie of those who were without the Church Deus testatur Scriptura contestatur Ecclesia subtestatur God beareth witnesse to the Scriptures two wayes Deus testatur First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be Quest his Word whether is this a publike or a private Testimony This is a publike Testimony which the Spirit Testifieth Ans to the whole Church and to the severall members of it that these Bookes are holy Scripture for the same Spirit which endited the Scriptures to the Church testifieth still to the Church and to the particular members thereof that the Scriptures are the Word of God The second Testimony which God gave to the Scriptures was his externall testimony given by Vrim and Thummim testifying these Bookes of Moyses and the Prophets to be the holy Scriptures What are we to thinke of these Bookes written and Quest set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim These Bookes were called Ketubhim written Bookes Answ to put a difference betweene them and these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were confirmed by Vrim and Thummim they who wrote these Bookes were inspired by the holy Ghost as well as these who wrote the former and they were confirmed by the
heele against me This place was spoken first by David of Achitophel Psal 41. 10. But it was fulfilled literally in Iudas who betrayed Christ Example 2. Ioh. 17. 12. Those that thou gavest mee I have kept and none of them is lost but the sonne of Perdition that the Scripture might be fulfilled This place was first spoken of Doeg Psal 109. 7. and this Scripture is fulfilled in Iudas therefore this is the literall sense of it the figure was in Doeg and the thing figured in Iudas Example 3. Ioh. 19. 24. Let us not rent it but cast lots whose it shall be that the Scriptures might bee fulfilled which said They parted my rayment amongst them and for my Vesture they did cast Lots Sauls Courtiers rent Davids dignities and honours amongst them but the Scripture was fulfilled literally here by the Souldiers Example 4. Ioh. 19. 36. For these things were done that the Scripture might be fulfilled a bone of him shall not be broken The type was observed in the Paschall Lambe but the Scripture is fulfilled here literally in Christ Object But it may be said 1 Cor. 10. 6. 11. All these things happened to them in figures then they signified some other thing to us than to them They were types to us that is examples they were Answ not types properly taken for that is properly called a type which the Spirit of God specially proposeth to signifie some future thing as a bone of the Paschall Lambe should not bee broken was instituted to signifie some future thing that a bone of Christ should not be broken here is properly a type but an example is not a representation of any thing to come but goodnesse or splendor in the men which maketh them to bee followed as the mildnesse of Moses the patience of Iob These were not types properly but examples So these things which befell the Iewes in the wildernesse for their murmuring and committing whoredome are set downe for examples to the Corinthians and posteritie to come they were ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they serve to admonish and instruct us that we fall not into the like sinnes 2 Tim. 3. 16. It may be alleaged that there are more literall senses in Object one Scripture then one Example Caiaphas prophesied that one should die for the people Ioh. 11. 49. In Christs meaning they had one sense and in Caiaphas meaning they had another sense This Prophesie must not be considered as one but as Ans two the Spirit of God had one meaning and Caiaphas had another but the Scriptures which were inspired by the holy Spirit had but one sense Where the holy Ghost maketh a mysticall application of the old Testament to the new that is Destinata applicatio And arguments taken from thence hold firmely Example Exod. 16. 18. He that gathered much had nothing over and he that gathered lesse had no lake the Apostle 2 Cor. 8. 15. applyeth this morally to all the faithfull and reduceth things to a certaine equalitie that those who are rich in temporarie things should bestow their almes upon the poorer sort the poore being richer in Spirituall things might communicat to the richer their prayers and Spirituall helpes When we apply the testimonies of the old Testament and borrow comparisons from them it is not destinata applicatio sed per accommodationem The conclusion of this is There is but one literall sense and meaning of every scripture So should men Conclusion have but one sense and meaning in their minds and not a dowble meaning as the equivocating Iesuites have Quisquis haec legit vbi pariter certus est pergat mecum August de trin lib. 1. cap. 3. vbi pariter haesitat quaerat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me FINIS Additions Pag. 22. line 6. The Sciences which are speculative prepare a way to these which are practick although they be not directly deduced from them and therefore some have called them parents to them Pag. 28. l. 16. The attributes of God are called the wayes of God Pag. 41. Nascuini To eat blood while the life is in it is forbidden by a morall precept but to eate cold blood was that which was forbidden by the ceremoniall precept Pag. 46. l. 16. And he measured the wall thereof according to the measure of a man that is of an Angell Reuel 21. 17. Because he appeared in the likenesse of a man Pag. 48. 18. R. Dauid Kimchi in Psal 60. Pag. 58. 15. Although Esdras who wrote the booke of Nehemiah could not be living at that time when Iaddus met Alexander yet some of the masters of the great Synagogue have beene alive then who had the gift of prophesie and insert the Genealogie of the Priests here untill the Macedonian Empire Pag. 58. l. 18. It may seeme that the gift of Prophesie ceased long before the Macedonian Empire Psal 74. 9. We see not our Object signes there is no more any Prophet neither is there any amongst us that knoweth how long We must distinguish betwixt ceasing of Prophesie Ans and intermission of Prophesie Prophesie was intermitted in the time of the Captivitie which this Psalme speaketh of but it ceased not it was intermitted for a time as Amos threatned Amos 8. 11. pag. 60. 23. This was a great miracle the man being old and having the disease thirtie eight yeares The Angell came downe at certaine times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 27. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast the governour was wont to release to them a prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here distributivè they used to let a prisoner goe at their three great feasts so the Angell came downe here as it seemeth at the Pentecost and at their other great feasts when the people were gathered at Ierusalem conferre Ioh. 4. 36. with 5. 1. And marke here a great difference betwixt the comming downe of the Angell into the poole and the comming downe of the holy Ghost in tongues of fire at the Pentecost the Angell healed but one but then many were cured of all diseases pag. 81. l. 2. The agreement of the holy writers Moses Elias and Christ were together in the mount Mat. 17. 3. So Rev. 15. 3. They sing the song of Moses the servant of God and the song of the Lambe pag. 84. 23. 1 Macch. 3. 48. And laid open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images The heathen sought if they could get any warrant for their jmages out of the Scriptures to paint their Images by it pag. 110. l. 22. The place in the hebrew text which seemeth to bee corrupted is Psal 22. 18. When they read Caari for Caaru Caari sicut leo for Caaru foderunt but R. Iacob Ben Chaijm sheweth that this reading is but late for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum there was no such difference betwixt the orientall and occidentall Iewes in their reading neither was this place one of the places in which they differed pag. 137. 23. Words that are proper cannot bee translated as appellatives nor appellatives as proper Mat. 16. 18. Thou art Peter and upon this rocke c. It cannot bee translated thou art a rocke and upon this Peter c. pag. 119. l. 30. Esdras wrote none of the bookes over againe which were written before the captivitie but onely set them in order Errours escaped Pag. 6. line 17. for in visible read in invisible Pag. 23 line 9. for Zozomen r. Sozomen Pag. 24. l. 8. for Adynus r. Didymus P. 31. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. l. 8. and l. 10. put away lurking in the veines of it p. 61. 2. Essentially for the written word r. Essentially for the word p. 62. 7. for the certaintie of it to Moses r. the certaintie of Moses p. 66. l. 16. for Flavitius r. Flavitias p. 77. l. 33. for this time was r. this time before the flood was p. 83. l. 8. for Cylo-Lyria r. Coelo-Syria p. 88. l. 20. for willet r. villalpand p. 92. l. 19. put out Dialects
leadeth the beholder to looke more particularly upon every part of the building so the beholder of this worke set out under the protection of your honours vertue will the more earnestly affect the perusing of the same in confidence that so much worth as is eminent in your Lordship would hinder any mans boldnesse to present unto you a trifle And for conclusion when Jacob was to send his sonne Benjamin into Aegypt he prayed that Gen. 42. 14. God Almighty would give him favour before the man So my earnest prayer to God is that this treatise may first be acceptable to the Church of God and then unto your Lordship And so I have obtained that which I desire The grace of God be with your Lordship and make that the long continuance in the charge which his Majestie most worthily hath layd upon you may produce long happinesse to this Common wealth Your honours in all dutifull submission Iohn Weemse A loving advertisement to young Students in Divinity who desire to come to the knowledge of the holy Scriptures LOving Brethren There be three Schooles in which young Divines must bee exercised the schoole of Arts and Sciences the Schoole of grace and the Schoole of your vocation It is a great helpe and an introduction to Divinitie to bee trained up in the first Schoole of Arts and Sciences Moses was learned in all the wisedome of the Aegyptians Daniel in the learning of the Chaldeans and Dionysius Areopagita was trained up in Philosophie Act. 7. 22. A certaine Schooler amongst the Jewes asked Dan. 1. 4. one of the R. His Master whether he might read any of the humane Writers or not he gave him this Answere Act. 17. 34. you may reade them providing you reade them neither day nor night this was a foolish answere for the Jewes hated all humane learning therefore they say maledictus qui aluerit Suem aut didicerit Sapientiam Graecorum they call all humane learning the wisdome of the Greekes But to shut up this Schoole and to take away all humane learning from a Divine were in effect to make him no Divine The knowledge of all Arts and Sciences is necessarie for him as of Geometrie Arithmeticke Geographie the knowledge of Physicke but above all the knowledge of the tongues is more necessary for him because they are Vehicula scientiarum But here ye must not onely studie that part of the tongues which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mere Grammer as to stand upon Letters Accents Pronounciation and such but ye must goe farther to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true meaning of the words to interpret them out of one language into another and to understand one Phrase by another neither should ye stand here but ye must goe further to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to censure and discerne the true reading from the false as the Masoreth did who excelled in this In the warres there are three sorts of signes to direct the Souldiers muta semivocalia vocalia Muta as the ensignes Semivocalia as the trumpets Vocalia as the words of the Captaine So some signes are Muta as Arts and Sciences Semivocalia as the knowledge of the tongues and Vocalia as the meaning of the holy Ghost speaking in the Scriptures The knowledge of these is most necessarie for you who intend to apply your minds to the studie of Divinitie for by them ye shall understand the Properties and Phrases of the holy Gbost the ancient customes of the people of God and the sweet allusions in the third which otherwayes ye shall never bee able to understand And if ye begin to learne these tongues when ye are young to what great perfection may ye attaine unto before ye come to be teachers of others Cicero maketh mention of Marcus Crassus who walking one day Cicero De oratore upon the sea shore saw a boy who had found a boate there but he having no helpes to further him to saile first he got Oares then a Mast raes sailes and ropes and then he set to the Sea so from little beginnings if ye be willing ye may attaine to a great measure of knowledge having such helpes in this age which your Fathers never knew and the gleanings of Ephraim Iud. 8 2 now are better than the vintage of Abiezer was then ye have now many learned and skilfull guides The Iewes say Qui discit a junioribus cui similis est Edenti uvas acerbas bibenti è torculari at qui discit à Senioribus cui similis Edenti uvas maturas bibenti vinum vetus Ye need not set your teeth on edge with sowre Grapes for now ye have store of ripe Grapes gathered by your old Masters The sluggard that keepeth his hand in his bosome and saith there is a Lyon in the way alledgeth that the Jewes are but fabulous and that it Prov. 22. 13. is but lost time to read them but remember that hee said well who said Malogranatum inveni corticem abjeci quod intus est comedi Cast away the unprofitable things and make choise of that which is profitable Others say they cannot attaine to such perfection in these tongues as the Translators have done who have Translated the Scriptures already and therefore they will content themselves with their travels but how shall they know whether they have translated well or not They must give credit onely to the bearer and if the Trench-man faile them then they are gone The Queene of Sheba was much more delighted to heare Salomon himselfe speake than heare of him by report for she said she 1 King 10. 7. beleeved not that which was reported of him and yet the halfe was not told her so brethren when ye heare an Interpreter speake scarce the halfe is told you but when ye see it in the originall tongues then ye will say it was true which was spoken and the wisdome that is in them exceedeth the report which wee heard There is such profunditie in the Scriptures that all the wits of men can never sound the depth of them it fareth with them as it did with the widdowes 1 King 4. Oyle it lasted as long as the Children brought vessels so there is much store and plentie in them that when they have filled the wits and understandings of the best yet there is enough to bee gotten out of them by those who come after And here I cannot let passe how much these honourable Patrons are to bee respected who entertaine and cherish these professors in the tongues for without such knowledge would soone decay David made a statute in Israel that they who taried by the stuffe should part alike with those who went to battell The professors of the tongues are they who keepe the stuffe and they should bee as well rewarded as they who goe to the field and fight 1 Sam. 30. 24. in the ministerie I
have indevoured brethren according to my meane measure of knowledge to make a little path unto you to encourage you and to let you see what profit you may have by this kind of studie and how it may serue you in your ministerie and if ye reap any benefit by it be thankefull to the God of heaven the Father of lights from whom all good things descend and then to my Noble Patron my Lord Keeper who doth incourage me much to go on in this kinde of studie And now when we have made some progresse in this first Schoole and have attained to some measure of knowledge see that your knowledge turne not like the waters of Iordan that run into the dead Sea but let them be like those waters which come from the Sea and returne to the Sea againe let them returne to the praise of him who gave them Next when ye Eccles 1. 7. are in the Schoole of grace that ye may understand the Spirituall meaning of the holy Scriptures acquaint your selves with prayer Elias was a man subject to the like passions as wee are yet he prayed Iam 5. 17. and the Heavens were opened and gaue raine so although ye be men subject to the same passions to which others are subject yet if yee pray earnestly to the Lord he will open the heavens and send downe that Spirituall raine upon you and fit you for the Schoole of your calling And here ye must be carefull Ier. 2. 8. to studie the Law of the Lord and to handle it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently Ieremiah borroweth this speach from those who are trained in the warres and they are said Tractare bellum ye must be skilfull and trained before ye enter into this calling that being entred Num. 31. 27. in it ye may begin to turne the key of knowledge to open the Scriptures to your hearers so that ye may have store both of new and old to bring forth when your Lord and Master shall set you over his houshold to give his servants their meat in due season And at last he will say unto you ye have beene faithfull over Matth. 25. 23 a few things I will make you ruler over many things Lectio stata juvat varia delecta Seneca Your Loving brother in the Lord IOHN WEEMSE The first Table containing the inscriptions of the particular Exercitations in this Booke EXERCITAT I. Of the excellency of Divinity above all other Sciences and Arts. Pag. 1. EXERCITAT II. What use reason hath in Divinity p. 11 EXERCITAT III. That the end of Divinity here consisteth rather in practise than in contemplation p. 20 EXERCITAT IIII. Of Adams knowledge before the fall p. 25 EXERCITAT V. How the Law is said to be written in the heart of man after the fall p. 32 EXERCITAT VI. Of the seven Precepts given to Noah p. 40 EXERCITAT VII Of the divers wayes how God revealed himselfe extraordinarily to his Church p. 43 EXERCITAT VIII Of the necessity of the Word written p. 61 EXERCITAT VIIII Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures p. 65 EXERCITAT IX Arguments proving the Scriptures to be divine p. 76 EXERCITAT X. In what language the Scriptures were written p. 88 EXERCITAT XI Of the style of the Scriptures p. 101 EXERCITAT XII That the Hebrew Text is not corrupted p. 109 EXERCITAT XIII That no canonicall booke is perished p. 117 EXERCITAT XIIII That the points were not originally with the Letters from the beginning p. 124 EXERCITAT XV. Of the meanes which God hath used to make the Scriptures plaine unto us as Of Translation of Scriptures p. 131 Of the Translation of the Seventy p. 143 Of the Vulgar Latine translation p. 152 Of paraphrasing of Scriptures p. 158 Of interpretation of Scriptures p. 162 EXERCITAT XVI Of the division of the Scriptures p. 163 EXERCITAT XVII Of the division of the Psalmes p. 166 Of the inscriptions of the Psalmes p. 168 EXERCITAT XVIII Of the division of the Law in haphtaroth and parashoth p. 173 EXERCITAT XIX Of the sense of the Scriptures p. 177 The Table of the places of Scripture cleared in this Booke the first number sheweth the Chapters the second the Verse and the third the Page Genesis ca. ver pag. 2 24 161 3 1 138  21 160 4 26 159 9 4 41 12 5 161 22 17 133 31 4 92 32 26 160  32 40 34 30 103 36 24 86 37 7 48 47 25 125 48 7 106  17 4   5 40 3 161  37 Ibid Exod. ca. vers pag. 1 8 130 3 2 44 4 24 Ibid 10 17 103 11 5 29  10 2  12 2 12 11 134  34 1 13 19 160 16 15 134 17 21 50 21 8 128 24 8 180  9 146 28 30 51  43 89 31 12 113   114   115 33 13 28 Leviticus cap. ver pag. 5 1 103 7 27 41 17 7 45 19 23 35 Numbers cap. vers pag. 16 30 138 19 20 103 21 14 120 24 3 139 20 11 167  55 55 27 21 45 Deutero cap. vers pag. 4 27 103 11 12 2 16 3 2 22 24 103 25 16 161 37 26 134 0 11 80 Ioshua cap. vers pag. 8 12 128 13 22 138 14 15 137 Iudg. cap. vers pag. 7 15 162 16 17 70 20 18 54  23 56 1 Sam. cap. vers pag. 6 6 134 14 19 55  37 54 15 4 161 16 6 69 18 10 74 20 20 182 21 25 103 23 2 54  9 Ibid  12 52 26 12 27   48 28 8 50 2 Sam. ca. vers pag. 3 29 71 5 33 53 6 6 134 7 12 182  19 Ibid 2 43 27 23 8 137  10 27 1 King ca. vers pag. 3 5 62 4 32 120  29 26  33 120 10 18 30  22 31 21 20 55 22 35 103  49 128 2 King 4 27 68 8 10 128 9 11 73 18 26 92 1 Chron. 3 5 88 11 11 137 13 3 53  36 166 17 2 69 29 29 121 2 Cron. 29 30 167 33 19 122 Ezra 2 63 59 4 2 128 Nehem. 7 65 59 8 8 124 Esth 9 32 99 10 2 78 Iob. 4 6 104  18 140 12 20 101 13 1 47 23 9 160 24 20 29 28 28 22 Psal 7 12 105 14 10 Ibid 18 42 127 22 12 179 41 13 166 45 1 72  2 32 47 30 166 74 3 103 78 25 2 81 5 93 86 13 138 103 7 28 114 1 39 116 6 138 118 19 169  22 ibid  25 ibid 119 9 6  16 169 121 1 ibid  8 29 137 2 119 Prover 1 4 138  22 Ibid 4 3 130 13 23 51 16 10 57 19 7 128 23 26 128 25 1 121 31 4 128  29 5 Eccles 3 4 128 7 22 38 12 12 74 Cant. 4 5 159 Esay
in the Church Patriarches Prophets The agreement of the writers of the holy Scriptures and Apostles Amongst the Patriarches Abraham was the cheefe therefore the revelations made to the rest of the Patriarches as to Isaack and to Iacob had alwayes relation to the promises made to Abraham Amongst the Prophets Moyses was the cheefe and therefore all the Prophets grounded themselves upon Moyses And upon the revelations made to the Apostles the faith of the Church is grounded under the New Testament and yee shall never finde any contradictions amongst these holy writers there may seeme some contradiction amongst them but indeed there is none Epiphanius useth a good comparison to this purpose when a man saith he is drawing water out Simile of a deepe Well with two Vessels of a different metall the water at the first seemeth to be of a different colour but when he draweth up the Vessels nearer to him this Although there seeme some contradiction in the Scriptures we should labour to reconcile them diversity of colours vanisheth and the waters appeare both of one colour and when we taste them they have but one relish So saith he although at the first there seeme some contradiction in the holy Scriptures yet when we looke nearer and nearer unto them wee shall finde no contrarietie in them but a perfect harmonie When we see the Heathen history or Apocryphall Bookes contradicting the holy History wee should stand for the holy Scriptures against them but when wee see any appearance of contradiction in the Scriptures we should labour to reconcile them when Moyses saw an Aegyptian and an Israelite striving together he killed the Aegyptian and saved the Israelite Exod. 2. 12. But when be saw two Israelits striving together he laboured to reconcile them saying yee are brethren why doe yee strive So when we see the Apocryphall Bookes or heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite Example Iacob cursed Simeon and Levi for murthering of the Sichemites Gen. 49. 7. but Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith they shall returne in the third generation Ier. 27. 7. but Baruch saith they shall returne in the seventh generation Baruch 6. here let us kill the Aegyptian but save the Israelite but when wee see any appearance of contradiction in the holy Scriptures wee should labour to reconcile them because they are brethren The heavenly order set downe in the Scriptures Reason 7 showeth them to be divine there is in the Scriptures Ordo naturae Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry Ordo natura conjugalis thori historiae dignitatis reasons setteth one before another and although there be not prius posterius in Scriptura as the Iewes say in respect of the particular occasions yet there is still prius posterius in respect of the generall end of the history First in setting downe the Patriarches it observeth ordinem naturae as they were borne as Ruben in the first place because he was the first borne and then Simeon thirdly Levi and fourthly Iudah c. Secondly The Tribes are set downe sometimes according to their nativity and sometimes as they were borne of free women there is Ordo conjugalis thori according to their birthes and so the free womens sonnes are set first in the Brestplate of Aaron Exod. 28. Thirdly there is Ordo dignitatis as Sem is placed before Iaphet for dignitie although he was younger So the Scripture else where observeth this order Matth. 13. He bringeth fourth new and old Ephe. 2. Apostles and Prophets So the Scripture observeth the order of history Matth. 1. 1. The Booke of the generation of Iesus Christ the Sonne of David the Sonne of Abraham why is Abraham put last after David because the history is to begin at him So 1 Chro. 3. 5. Salomon is placed last amongst his brethren because the history was to begin at him and if we shall marke the heavenly order that is amongst the Evangelists they The heavenly order amongst the Evangelists shew the Scriptures to be Divine will show us that the Scriptures are divine Marke beginneth at the workes of Christ Matthew ascendeth higher to the birth of Christ Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the divinity of Christ and his eternall generation Who would not admire here the steps of Iacobs heavenly ladder ascended from Ioseph to Adam and from Adam to God The matter contained in the Scriptures shewes them Reason 8 to be divine and to make a wonderfull change in man which no other booke can doe Iam. 4. 6. The spirit in us lusteth after envie yet the Scriptures offer more grace The Scriptures offer grace to resist sinne that is the Scriptures offer grace and ability to doe more then nature can doe Nature cannot heale a Spirit that lusteth after envie or after money or after uncleanesse but the Scriptures offer more grace to overcome any of these sinnes be they never so strong The Law of the Lord is perfect converting the soule Psal 19. 17. when it is dead in sinne it quickneth and reviveth it againe and when it is decayed in grace it The Word of God is a restorer of the spirituall life restoreth it againe even as Boaz is sayd to be a restorer of the life of Naomi and a nurisher of her old age Ruth 4. 15. The rubukes and threatnings of the holy Ghost in Reason 9 the Scriptures fall never to the ground in vaine but take alwayes effect when people stand out against them And as Ionathans bow did never turne backe and the Sword of Saul never returned empty 2 Sam. 1. 22. So the Arrowes of the King are sharpe to pierce his enemies Psal 45. 5. Ioh. 10. 35. The Scriptures cannot be broken the arguments Reason 10 set downe in the Scripture are so strong that all the heretickes in the world could never breake them and they stand like a brasen wall against all oppositions therefore the Lord challengeth men to bring forth their strongest reasons Esa 41. 21. produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob The Church is the Pillar of Truth shee holdeth out Ecclesia subtestatur the Truth to be seene shee expoundeth and interpreteth the Scriptures yet her testimony in but an inducing testimony and not a perswading testimony shee can teach the Truth but shee cannot seale up the truth in our hearts and make us to beleeve the Truth of the Scripture Her testimony is but in actu exercito but non Actus exercitus signatus signato Her testimony is informativum sen directivum it informeth and directeth us sed non certificativum terminativum fidei that is shee cannot perswade us of the Truth by her Testimony Testimonies of these also who are without
not this tongue So Psal 114. 1. they departed from a people of a strange language or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people they called them all barbarous whom they understood not and because the Iewes understood not the Aegyptian tongue therefore Ioseph made him to speake to his brethren by an Interpreter Genesis 42. 23. The Cananitish language was a daughter of the Hebrew The Cananites language a diolect of the Hebrew tongue or rather one with the Hebrew tongue and this we may perceive by the names of the townes men and places which were imposed to them by the Cananites as Iericho Salem Kiriath-arba Kiriath-Sepher Beth-dagon so the names of men Melchizedeck Adonibezek Abimelech And if the Cananitish tongue had not beene all one with the Hebrew how could the Patriarches have kept conference with those in Canaan and made their Bargaines and Contracts with them this is cleare also by the example of Rahab who could speake to the Spyes and they understood her and so Ioshua to the Gibionites The Lord would have this tongue continued amongst the Cananites because the Hebrewes were shortly to inhabite that land and to converse with the Cananites for a while untill they had rooted them out There is some of the Old Testament written in the Some of the Old Testament written in the Chaldee tongue Chaldee tongue which hath great affiance with the Hebrew and some of it written in the Syrian dialect as Iob which the Idumeans used and it differed little from the Hebrew tongue but it differed much from the Syrian language now but more from Arabia Ismaelitica which the Turkes speake now in Asia and Africa There are some words found in the Old Testament which are Egyptian Gen. 41. 43. Some Phaenitian as Chabbul 1 King 9. 13. Some Persian words as Pur Esth 9. 24. and some moabitish There is one verse in Ieremy originally written in the One Verse in Ieremie originally written in the Chaldee tongue Chaldee tongue Ier. 10. 11. whereas all the rest of that prophesie is written in the Hebrew tongue The gods that have not made the heaven and earth even they shall perish from the earth and from under these heavens The reason why this verse was written in the Chaldee tongue was this because the Iewes now were to be carried to Babylon and when they should be sollicitated there to worship their gods they should answer them in their owne language cursed be your gods for they made neyther heaven nor earth That of Daniel and Ezra which is written in the Chaldee tongue was transcribed out of the roules and registers Something 's taken of the registers of the Chaldeans and insert in the Scriptures of the Chaldeans and insert in the bookes of God but that which the holy Ghost indited originally to Daniel and Ezra was written in the Hebrew tongue the rest was borrowed but out of their registers as first Nebuchad-nezzers dreames Dan. 2. So Nebuchad-nezzer setteth up a golden image Cap. 3. So Nebuchad-nezzers dreame Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue the seventh Chapter is onely excepted it is written also in the Chaldee tongue although it was originally endited to Daniel because it is a more cleare exposition of the monarchies revealed before to Nebuchad-nezzer and Belshasser and set downe in their owne Registers in the Chaldee tongue but the eight Chapter and the rest are wholly written in the Hebrew tongue which were indited immediatly by God to Daniel and not transcribed out of their registers as the rest were So that part of Ezra which is written in the Chaldee tongue is but transcribed and written out of the decrees and letters of the Kings of Media and Persia from the eleventh verse of the fourth Chapter to the seventh Chapter The Chaldeans and Persians used to register and keepe a Chronicle of all their memorable deedes and what befell them and so of their visions and dreames and they caused to write them and interpret them so did the Persians Esth 9. 32. and Daniel wrote these visions in the Chaldee tongue and he set them downe for the good of the Church that they might understand that their conditions should be under the Heathish Kings The holy Ghost borrowed somethings first from Something 's in the Scriptures borrowed from the Heathen History the Poets and secondly from the history of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9. 32. and he who wrote the Booke of Esther borrowed the history out of that booke These things which are borrowed from the Something 's in the Scripture borrowed from the Iewish History Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7. 5. So it is easier for a Camell to goe thorow the eye ef a Needle Matth. 19. 24. So it is hard to kicke against prickes Act. 9. 5. Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis proveth out of Georgius See Scaliger Euseb Pag. 245. Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1. 5. Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the
be desyrous to understand this holy language EXERCITAT XI Of the Stile of the Scriptures Ioh. 7. 46. Never man spake like this man VVHen we describe a mans speech first we describe it by that which is naturall as whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a weake voyce or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slow tongue Secondly in what language hee speaketh Thirdly in what Dialect he speaketh Fourthly whether it be Soluta oratio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiftly the Property of the speech Sixtly the Evidence of the speech Seventhly the Fulnesse of the speech Eighthly the Shortnesse of the speech Ninthly the Coherence and lastly the Efficacie of the speech First we describe that which is naturall and proceedeth from some defect of the organs as if he spake with a weake voyce or be of a stammering tongue or thicke lippes which Exod. 6. 12 are called Vncircumcised lippes Contrary to this is a thinne lippe which is a signe of Eloquence Iob. 12. 20. for these who have thinne lippes commonly are Eloquent Moses the Penman of the holy Ghost although he was defective in speech yet read his writings and yee shall see such The writers of the Scriptures although weake in person yet powerfull in words eloquence in him that no Heathen could ever match it and as it is sayd of Paul when he was present in person he was weake 2 Cor. 10. 10. and his speech base and contemptible yet his letters were weighty and powerfull so whatsoever want or infirmity was in Moyses person yet there was no want or defect in his writings Secondly in what language hee speaketh The holy Ghost spake and wrote in Hebrew in the Old Testament The Old Testament was written in Hebrew and the New in Greeke and in the New in Greeke Hee wrote the Old Testament in Hebrew a language which had this blessing spoken of in the Law Deut. 28. 12. Thou shalt lend and not borrow so this language lendeth to many Nations but borroweth of none Hee wrote the New Testament in Greeke a most copious and fertile tongue The Hebrew tongue lendeth to many but borroweth of none which was then Lingua communis to the Iewes although not vulgaris Thirdly in what Dialect he speaketh The Dialects of the Hebrew tongue were sundry first Dialectus Hierosolymitana that Dialect which was spoken in Ierusalem and about it Ast. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In their owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialect or proper tongue So the Dialect of the Ephramites who sayd Sibboleth not Shibboleth Iud. 12. 6. and the Dialect of the Galileans as Peter spake in the Galilean Dialect Matth. 26. 73. So in the new Testament there are sundry Dialects as Ionick Dorick Attick c. Fourthly whether it be in prose or in verse The Iewes divide the Old Testament according to the style into Charutz rithmum Shir carmen Halatza Orationem solutam that is prose Charuz is Soluta oratio but in fiue Rithmo colligata that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rithmus is it beginneth in prose but endeth as it were in meeter such is Iob. Shir canticum writen in meeter as the Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmen and Canticles Hallatza written in prose such are the Histories and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio soluta the most of the prophets Fiftly the property of the speech The phrase in Hebrew is much to be observed for in the Hebrew it will signifie one thing and in other languages another thing Example Num. 19. 20. Dies numeri signifieth A few Dies numeri quid apud Hebraos dayes so Homines numeri Gen. 34. 30. A few men Deut. 4. 27. Ezek. 12. 16. So Esay 10. 19. The rest of the Trees of his Forrest shall be number that a child may write them that is They shall be few In other languages this phrase would signifie many men and many trees c. So some phrases of the Scripture have a contrary Some phrases with the Hebrewes have a contrary signification signification with the Hebrews as Zack 11. 24. Ascendit visio a me that is It perished So Ier. 47. 15. Moab is spoyled and gone up out of her Cities that is Shee is destroyed Sometimes againe it signifieth to waxe and increase as 1 King 22. 35. Bellum ascendit The battell increased So Psal 74. 23. The tumult that arise up against thee ascendeth that is Increaseth continually So Levare peccatum is to take off the burden of sinne Exod. 10. 17. and Iohn alludeth to this 1. 29. Behold the Lambe of God that taketh away the sinnes of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapidare Elapidare And Levare peccatum Is to take up the burden of sinne Levit. 5. 1. So Sakal Lapidare Elapidare signifieth eyther to cast stones upon a thing as Deut. 22. 24. or to take away the stones out of a place as Esa 62. 10. Another example I am like a drunken man whom the wine hath gone over Ier. 23. 9. that is whom the wine hath overcome but Matth. 26. 39. Let this cuppe passe over me that is let it not touch me in a contrary signification So Gen. 25. 18. Cecidit coram fratribus suis He dyed in presence of his brethren but the Seventie translated it The New Testament useth often times the Hebraismes of the Old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He dwelt before his brethren The New Testament usually followeth these Hebraismes of the Old Testament as Hos 8. 8. A vessel in which there is no pleasure Rom. 9. 21. A vessell of dishonour So 1 Sam. 21. 5. The vessels of the young men are holy 1 Thess 4. 4. That yee may know to possesse your vessels in holinesse So Exod. 1. 8. there arose a new King in Aegypt who knew not Ioseph Matth. 11 11. there arose not a greater then Iohn the baptist So in the New Testament there are many peculiar phrases which are found in no other Greeke writers and here we must distinguish inter Hellenismum Graecismum Difference betwixt Hellenismus Graecismus Hellenismus quid Hellenismus is that sort of phrase which the Seventy use for they translating the Scriptures for the use of the grecizing Iewes followed the Hebrew Chaldee and Syriacke in many things so that they have a peculiar stile which is not to be found in other Greeke writers The Seventy follow the Hebrew Chaldee and Syriacke in many things example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament signifieth wrath and poyson Reve. 18. 3. Ex vino veneni that is poysoned wine So Iob 4. 6. The reason of this is because Hbema in the Hebrew signifieth both wrath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ira venenum poyson Another example 1 Cor. 5. 45. Death is swallowed up into victory the Seventy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In perpetuum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie
right sense of the Scripture When it is objected to us by the Church Diverse reading make not up diverse sense in the Scripture 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 putteth 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 and it addeth nothing to the Text. We take up the meaning of the Text by the antecedent The meaning of the text is knowne by the antecedent and consequent 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 A certaine Iew gave God thankes for foure things First that hee was a Iew and Conclusion not a Samaritane Secondly that he was bred at Ierusalem and not at Pambiditha Thirdly that he said Shibbeth and not Sibboleth Fourthly that hee needed not ex Tihni-deni cap. 7 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 The first is translation of the Scripture The second is paraprasing Three speciall meanes for making the Scriptures plaine of the Scripture and the third is the interpretation of the Scripture In the Translation of the Scripture consider first What things are necessary for translation 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 We translate when we What is translation 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 Translatour must observe them Plato was wont to call Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu obstetricem because when he sought out the words then he brought forth the truth Secondly let us consider the necessity of Translation The necessitie of translation proved by sundry reasons without a Translation wee can not understand a strange language but it is barbarous to us Reasons proving the necessitie of translation First when the old testament hath words altogether Reason 1 unknowne to the Iewes it useth to interpret them Example Words in the old Testament unknowne to the Iewes are interpreted 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 Why doth the holy Ghost interpret Elymas by Magus Quest Act. 13. 8. But Elymas the Sorcerer for so his name is by interpretation withstood them Seeing all translations should be in a more knowne tongue but Magus is as obscure as Elymas Magus was first a Persicke word but afterwards it Answ was well enough knowne to the Iewes Elymas was but a part of Persia so called from Elam the sonne of The Persians are called Elamites Sem therefore the Persians are called Elamites Act. 2. and Luke interpreteth Elymas by Magus as by that which was well enough knowne to the Iewes and to us now for we take Magus commonly for a Magitian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formare vel fingere the Arabick translateth Magus by Hhartom from Hharat fingere or formare because the Magitians draw figures and circles when they conjure Why is the prayer of Christ upon the Crosse set Quest downe in Hebrew by the Evangelists Eli Eli lama sabacthani Matth. 27. 46. The Evangelist doth this that we may perceive the Ans Why the prayer of Christ upon the crosse is set downe in Hebrew bitter mocke that the Iewes used against Christ saying He calleth upon Elias for in no other language the mocke will so appeare Secondly it was a curse pronounced against the people of God when the Lord should send strangers against Vnknowne tongues were a curse pronounced against the people of the Iewes them who should speake unto them in an unknowne tongue Esa 28. 11. So it is a curse to the Church as the Apostle applyeth it to speake to the people the misteries of their salvation in an unknowne tongue 1 Cor. 14. 21. The Lord at the Pentecost gave the gift of tongues to the Apostles that they might speake to the people Reason 3 in a knowne language Every man heard them speake in his owne language Act. 2. 6. And to some hee gave the tongues but not the interpretation of them but lest the people should not understand these languages he gave God gave the gift of tongues to some and to others he gave the interpretation of them to others the gift of interpretation 1 Cor. 12. 10. but the Church of Rome studieth of purpose to keepe the Scriptures in an unknowne tongue and thinketh that thereby the mindes of the people are more affected and stirred up to
a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19. 36. A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8. 9. Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31. 15. A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6. 9. and Christ saith Matth. 13. 14. In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23. 16. Well spakethe holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61. 7. The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4. 18. and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49. 6. I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31. 47. Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Destinatam applicationem per accommodationem Destinata Applicatio destinata per accommodatione is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one that is Destinatum Simile to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12. 13. this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world are come 1 Cor. 10. 11. And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6. 9. And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62. 11. Say to the daughter of Sion behold thy Salvation cometh So Zach. 9. 9. O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture when this phrase is added That the Scripture A Note to know the literall sense of the Scripture might be fulfilled As Ioh. 13. 18. But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his