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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worthy_a	write_v	year_n	33	3	4.5739	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	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. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4. 23. So cap. 14. 21. to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2. 9. The booke of God then was not lost in the captivity and written anew againe by Esdras but onely he set the bookes in order after Esdras wrote nothing of the Scriptures but onely set the bookes in order the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Num. 21. 14. By this it cannot bee inferred that any canonicall Ans booke is perished for this word Sepher signifieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records and belonged nothing to the canon of the Scriptures Some things written by the Prophets not as they were Prophets Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4. 33. But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards therefore the Hezekiah buried Salomons bookes of physick Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke and bury it And the Talmud saith that Hezekiah did two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4. 32. yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25. 1. And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church so those servants copied out these Proverbes which were profitable Salomons Proverbs and Songs which were not profitable to the Church perished for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam 1 Chron. 29. 29 Now the acts of David the King first Object and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Not onely the things which David did in Israel are Ans set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar against the Moabites and against Tobh King of Hemath And where it is sayd over Hieron in Esa 13. all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh and therefore in the originall it is Haaratzoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that earth 2 Chro. 33 19. The prayer of Manasseh and how God Ob. was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16. 5. 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1. 13. But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings First we must know that there were many Prophets Answ who prophesied whose prophesies were never written as the prophesies of the children of the Prophets and the prophesies of those who prophesied from the Some

out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos being put in severall Cels yet all of them so agreed that there was not They were called seventy propter Rotundationem numors any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M. CCXXXIV judgeth that this booke of Aristaeas out of which this narration was borrowed ●caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation was but fained by some grecizing Iewes that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius Reason 1 maketh mention that Dimetrius phalerius whom Aristaas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The reason The cause why Dimetrius was hated by Ptolomeus wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus and dyed in the beginning of Aristophanes was keeper of the Library of Ptolomeus his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Secondly Aristaeas and these who follow him say Reason 2 that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Thirdly Aristaeas reporteth that Ptolomeus sayd if Reason 3 any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4. 2. Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Fourthly if Eleazar the Highpriest and the Synedrion Reason 4 at Ierusalem had approved this translation why would the Iewes at Ierusalem have so hated this translation For yearely in remembrance of this translation they kept a The Iewes kept a fast for this Translation fast the eight day of Tebheth which moneth answereth to our December and the Iewes say that there was three dayes darkenesse when the Law was translated these Angaria or fastings which they call Tagnanejoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were appointed eyther propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the great wrath of God which did hang over them or for some great plague or for killing some just man so the Iewes observed these Angaria in remembrance of this translation as a day of great heavinesse and not as a day of great joy and they applyed that place of Solomon Eccles 3. 1. There is a time to rent and a time to sow they who made this schisme say they rent the Law when they translated it Fiftly If we shall marke what manner of man this Ptolomeus Reason 5 King of Aegypt was we shall hardly be induced Ptolomeus Philadelphus a vitious man to thinke that he had such a care in translating of the Bible or that he would be at such charges to send for such a number of learned men to translate it for hee was a most vile and wicked man and hee was called Philadelphus as the Parcae or weerdsisters are called Eumenides for he killed his two brethren borne of Eurices and committed incest with his owne sister Arcinoe Sixtly Iosephus writeth that the Law was sent by Reason 6 Eleazer the hie Priest to Aegypt written in Golden Letters Iosep lib. 11. 2. but this is improbable for the Hebrew Doctors write that it was not lawfull for any no not for the King to write the Law but onely with Inke and when they saw the copy that was presented to Alexander the great having the name Iehova still written in Golden Letters the wise men amongst the Guliel Shickardus lib. 2. de iure reg Hebrae Iewes would have them rased out and to bee written with Inke See how the grecizing Iewes made up this fable of the agreement and consent of the Seventy

translating the Bible this fable arose as Scaliger observeh well The fable of the grecizing Iewes concerning the Translation of the Seventie out of the misapplying of that place Exod. 24. 9. And Moses ascended and Aaron vers 11. And Seventie of the Elders of Israel And there the Septuagints adde which is not in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Of the chosen men of Israel none of them did disagree and hence afterward was this uniformity made up of the Seventy translating the Law in Aegypt whereas there is no such thing in the originall text but onely this wayes it standeth in the Text. They saw the Lord and upon the Nobles of Israel he layd not his hand that is although they saw the Lord yet they dyed not that which was spoken of the Seventy in Moyses time they applyed it to these Seventy who were sent to Aegypt in the dayes of Ptolemeus and againe they misinterpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus The chosen of Israel none of them did disagree but in the originall it is None of them did die Wherefore Scaliger judgeth and not without cause that this Translation of the Seventy was not procured thus and the grecizing The cause that moved the Iewes to procure this Translation of the Seventie Iewes doe fable but he saith the matter fell out after this manner When the Scattered Iewes lived under Ptolemeus King of Aegypt then they were enforced to write their contracts in Greeke and to reckon their times by the reigne of the Kings of Aegypt who redacted them to this necessitie to speake the Greeke tongue and these Iewes who lived in Alexandria and through out Aegypt procured this Translation and that it might be read not onely in Aegypt amongst the grecizing Iewes there but also amongst all the grecizing Iewes abroad but the Iewes who keepe the originall text were very loath to admit the Translation of the Seventie to be read in their Synagogues and it was for this Translation as Scaliger holdeth The cause of the hatred betwixt the Hebrewes and Grecizing Iewes that there was such hatred betweene the Hebrewes and the Greekes Act. 6. 7. The other Iewes who lived still in Iudea hated these grecizing Iewes who followed the Translation of the Seventy they called them hakkore giphthith reading after the manner of the Egyptians and Lemiphrang that is the wrong reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legen●es Egyptia●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retrorsum because they read from the left hand to the right and not from the right hand to the left as the Hebrewes doe By this which hath beene said wee may perceive that this Translation of the Seventy was not procured by Ptolomeus Philadelphus This much onely wee must grant first that this Translation was translated in the This Translation was procured under Ptolomeus but not by him dayes of Ptolomeus Philadelpus Secondly that it was translated by seventy Iewes but that Ptolomeus was the cause why it was translated or that the Seventy were put in severall Cels when they translated it or were divinely inspired as the Prophets of God were The Seventy were not inspired as Prophets when they translated the Bible when they translated it all these are too bee denyed This Translation of the Seventy which we have now is not that which the Seventy wrote Origen never saw it as may appeare by his Hexapla for it was burnt by Dioclesian as some hold in the Library of Alexandria or as others hold by Iulius Caesar when he burnt Serapion Barouius Tom. 2. The Seventy were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by the holy Vido Lipsium de Bibliotheca Spirit and therefore we are not to paralell the Hebrew Text and the translation of the Seventy but where the holy Ghost hath paralelled them There were other Translations of the Old Testament First the Arabicke translation of the Testament Secondly Diverse translation of the old Testament the Persicke translation upon the five bookes of Moyses which was translated by Iacobus Tavasus And thirdly the Ethiopian translation translated by Damianus Agoeis And lastly the Armenian translation Guido fabratius sent to the King of France the Arabicke Ethiopian Persian and Armenian translations and all in their owne Characters which if the King had caused print in their owne Characters and digested them in Columnes as Origen did his Octupla it had beene regium opus a princely worke The first Latine translation out of the Hebrew was The first Translation out of the Hebrew into Latin was that of Hiero. Hieroms translation foure hundred yeares after Christ in the dayes of Pope Damasus there were other translations in Latine of which Augustine maketh mention but they were translated out of the Greeke The first translation of the New Testament was into the Syriacke tongue Marcke is holden to be the Author of this translation The first translation of the new Testament was the Syriack 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 The Syriack translation which was here to fore wanted many things Churches was defective 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 The Postscript of Matthew in the Syriack and Arabick translations Syriack is this Scriptum est in terra palestinae Hebraice 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 Here observe two things first that the Syriack and The