in the second Temple The last way how God revealed himselfe in the second How the Lord revealed himselfe by the poole Bethesda Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5. 4. It was not the Angell that cured them here for it is a true Axiome of the Schoolemen pars natur a non potest super are naturam An Angell cannot worke a Miracle an Angell is but a part of nature therefore hee cannot worke a miracle which is above nature It was Christ himselfe who wrought the miracle it was hee What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11. 21. So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5. 6. Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all The conclusion of this is seeing wee have a more Conclusion cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10. 28. dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20. 31. But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbnm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally cause and this word is considered eyther essentially or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature Simile and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write because then the Fathers Why God would have his word written were not of so long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles It was necessary then that the word should be written God revealeth himselfe most surely to us by his word that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1-19 We have also a more sure word of prophesie here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1. 8. preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luke 16. 31. The Church of Rome then doth great wrong to Christians The Church is not the last resolution of our faith when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2. 20. the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Whether is it an Article of our faith to beleeve that Quest the Scriptures are the Word of God or not Some things are both de fide de verbo fidei as Ans Christ is Emmanuel Secondly somethings are de verbo Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word
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
these Paraphrases cleare the Text then Paraphrases where they cleare the Text are to be used we are to make use of them Example Gen. 2. 24. He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Domum cubilis where the Paraphrast alludeth to the ancient custome of the Iewes for the children lay in their fathers chamber before they were maried Luk. 11. 7. My children are with me in bed Example 2. Gen. 12. 5. And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall eate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people to understand them for when the Scriptures are not interpreted they are like a Nut not broken The Scriptures not being interpreted to the people are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7. 15. In the Hebrew it is Veshibhro the breaking of it a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13. 15. And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this Nehem. 8. 8. Legerunt cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 10. Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet. 2. 5. The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate Esay 29. 12. 61. 12. Zach. 7 7. Act. 10. 20. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convocatio Scripturo sacra ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16. 29. THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Ioh. 7. 49. Esay 2. 3. And sometimes the Psalmes are called the Law Ioh. 15. 25. That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14. 21 In the Law it is written Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentateuchus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law the Prophets and Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propheta priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3. 24. Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15. 1. Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem that is two and ten and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2. 23. That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets yet it is said to bee spoken by the Prophets and they gave this to be the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all these Twelve small Prophets were
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
part of the Law and the Apostles in the councill Act. 15. forbiddeth them to eate any thing that was strangled whereby they meant the ceremoniall part of the Law Whether are we to take these precepts as ceremoniall or as morrall Quest The most of these are morrall precepts and the Answ same which are set downe againe in the Law For when the Apostles biddeth them abstaine from fornication Act. 15. It is the same that is forbidden in the fourth See Beza Act. 15. precept given to Noah not revelare turpitudinem and to interpret here fornication for eating of things sacrificed to Idols seemeth to be a strained sense for that is forbidden already by the first precept to Noah And to uncover the nakednesse according to the phrase of the Scripture is meant of bodily pollution and not of spirituall fornication Now besides these morrall precepts set downe by Of eating of blood see more in the appendix of Command 6. the councill they interlace this ceremoniall precept de suffocato forbidding to eate things strangled and they give the reason wherefore the Gentiles should abstaine from these Act. 15. 21. For Moyses is read in their Synagogues every Sabbath as if Iames should say they Why the Apostles forbid to eate blood or things strangled professe not onely the morrall Law but also the ceremoniall Law yet therefore yee Gentiles shall doe well to abstaine from these things which may give them offence The Iewes respected these precepts most because they were kept in the Church even from Noahs dayes The Hebrewes adde further that there was no other precept given untill Abrahams dayes then God added the precept of circumcision and afterwards taught them to separate tithes The Lord taught his Church in her infancie this God at the beginning taught his Church by tradition and not by write wayes by traditions and not be write and even as parents teach their children the first elements by word Simila and afterwards by write so the Lord taught his Church first by word and then by write The conclusion of this is The Lord never left his Conclusion Church without his word to direct her before the fall he spake immediatly to Adam and Eve taught them In the second period he taught them by these seven precepts In the third period by the Law written and in the fourth period by the Gospel EXERCITAT VII Of the diverse wayes how God revealed himselfe extraordinarily to his Church Heb. 1. 1. God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets GOd manifested himselfe to his Church first by prophesie secondly by the holy Spirit thirdly by God revealed himselfe to his Church foure wayes Vrim and Thummim and fourthly by the poole Bethesda First by prophesie There were sundry sorts of prophecie Sundry sorts of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first was lepi face to face to Moyses onely This sort of prophesie was the highest degree of revelation and it drew nearest to that sort of vision which we shall get of God in the heavens He manifested himselfe to Moyses face to face and hee knew How the Lord manifested himselfe to Moses him by his name that is not onely by the face as Princes know many of their Subjects but he knew him inwardly and liked him this was notitia approbationis Moyses saw God face to face yet he saw not the essence of God for hee dwelleth in a light inaccessable Iohn saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn saw God three manner of wayes First in his incarnation he saw God dwelling amongst men in the flesh here Secondly in his transfiguration upon the Mount Thirdly in the Spirit upon the Lords day Rev. 1. 10. Although Iohn lay in the bosome of Christ and was his beloved Disciple yet he saith No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him Ioh. 1. 18. When God spake to Moyses he spake to his underderstanding Differences betwixt the revelations made to Moses and to the rest of the Prophets immediatly A man hath a right eare and a left eare the understanding is like the right eare and the phantasie is like the left eare hee spake to Moyses Differ 1 right eare to his understanding but when he spake to the rest of the Prophets by some shapes and visible formes he spake first to their left eare Moyses saw no visible shapes nor formes except onely in the entry of his calling when he saw the bush burning Exod. 3. 6. and the Angell comming to kill him in the Inne Exod. 4. 24. and when he saw the paterne of the Tabernacle in the Mount Heb. 9. but usually God manifested himselfe to his understanding Secondly the other Prophets were astonished and weakned at the sight of God Dan. 8. 27. and I Daniel Differ 2 fainted and was sicke certaine dayes and I was astonished at the visions So Ezekiel fell upon his face when the Lord revealed himselfe unto him Chap. 3. 27. But Moyses was never affrayd at the sight of God but thrice First when he was to enter in his calling when he saw the bush burning Exod. 3. 2. Secondly at the giving of the Law Heb. 12. 21. Thirdly in the Inne Thirdly Moyses needed not such preparations before he prophesied as some of the other Prophets did Elisha Differ 3 before he prophesied called for a Minstrell to settle his passions that he might be the more fit to receive his prophesie 2 King 3. 15. But Moyses needed not such a preperation So Paul when he was ravished to the third heaven this knowledge which he got was intellectuall and it was neyther by the sight nor by the phantasie and whether the soule was in the body here tanquam in organo vel tanquam in sede onely it may be See Iunius de purgatorie doubted The second sort of prophesie was by vision as when Moyses saw the bush burning this was presented to him when he a was awake this was the meanest sort of revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third sort was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when something Visio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was presented to their phantasie in a dreame These visions which he shew to the Prophets sometimes they were of things which really existed as Zacharie saw Iosuah the high Priest and Sathan standing at his right hand Zach. 3. Sometimes of things that might be and was not as Zacharie saw two women carrying an Ephath Zach. 5. 5. and sometimes of things that were not nor never could be as the monstrous beasts showne to Daniel and to Iohn in the revelation When the Lord revealed himselfe to the Prophets The Lord appeared to his Prophets sometimes immediately and sometimes by an Angell in these visions sometimes he spake mediatly to them by an Angel As Exod. 3. 2. God is sayd there
not erre in judgement But this reason is faultie many wayes First in the derivation of the names for he deriveth Vrim from the root jara which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation to exclude the radicall letter for there is duplex Mem here and Aleph is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to teach whereas it is derived from or to give light So he deriveth thummim from the root A man which signifieth to beleeve whereas it commeth from tamam to make a thing perfect The seventie translate these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say manifestatio veritas And so doth Hierome But this they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they respect more the end here wherefore they were put into the brestplate than their proper significations For as Vrim properly signifieth brightnesse and figuratively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that which maketh all things manifest is the light Ephes 5. 13. and this Thummim properly signifieth perfection so figuratively in things spirituall it signifieth verity The Seventy looking to the figurative signification translate them this wayes Secondly put the case that Vrim and Thummim signified doctrine and verity yet it will not follow that the Highpriest might not erre for by these were signified not what sort of men they were but what sort of men they ought to be Prov. 16. 10. A divine sentence is in the lippes of the King and his mouth transgresseth not in judgement Here is a clearer place that the King of Spaine cannot erre in judgement than that the Pope cannot erre in judgement if yee will take words as they stand But the meaning of the words is a divine sentance ought to be in the lippes of the King and then his mouth will not transgresse in judgement So these two are set in the brestplate of Aaron to teach him his dutie but they were not notes of his infallibility And if by Vrim they would inferre his infallibility in judgement so by Thimmim they may inferre his holinesse of life and so none of the Popes were profane and wicked men Thirdly this brestplate served not for a triall of his doctrine but onely for foretelling of the doubtfull events of things for their doctrine was to be tryed by the law and by the testimony Esa 8. Fourthly if Vrim and Thummim signified verity and The High priests might erre judgement then it should follow that none of the Highpriests could erre but wee know that Vrijah the Highpriest in the time of Achaz brought the paterne of the Altar of Damascus and placed it in Ierusalem 2 King 16. 6. And Caaiphas erred when he condemned Christ to death Lastly let this be granted that the Highpriest under the law could not erre therefore that eyther Peter or the Pope his successor as they alledge could not erre it will not follow For this priviledge not to erre belongeth to none but to Iesus Christ of whom the Highpriest was a type who had both Vrim and Thummim purity of doctrine and perfection of life How long did the gift of prophesie endure in the second Quest Temple The gift of prophesie endured under the old Testament Answ untill the time of the Macedonian Empire When How long the gift of prophesie indured under the old Testament Alexander the great did raigne Nehemiah maketh mention of one Iaddus the Highpriest Neh. 12. 7. who met Alexander when he came against Ierusalem Now See Shinlerus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there had beene none who were infallibly directed by the Spirit of God at this time who could have put this into the canonicall Scripture it being historicall therefore there behoved to be one at this time who had the spirit of prophesie and was one of the masters of the great Synagogue who did this and then the Sunne went downe upon the Prophets Micah 3. and the gift of prophecie ceased Thse gift of prophesie was bestowed anew againe in The gift of Prophesie given under the new Testament the second Temple under the new Testament Ioel. 2. I will powre out my spirit upon all flesh and your young men shall see visions c. This gift lasted in the Church till the second Temple was destroyed The Iewes by a certaine kind of Kabbala called gematrja observe upon Hagg. 1. 8. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written there ekkabhda I will be glorified because the word wanteth the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it which letter standeth for five they say that the want of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth the want of five things in the second Temple which were in the first The Arke the mercy seate and Cherubims Secondly the fire from Heaven Thirdly the majesty of Divine presence called shekena Fourthly the holy Ghost And fiftly Vrim and Thummim But this rabbinicall observation is most impious and serveth The Iewes cabbalisticall observation blasphemous to overthrow all the whole New Testament to deny Iesus Christ and to condemne his Apostles and Evangelists as though they had not the gift of the holy Spirit when they wrote during the time of the second Temple and this is contrary to the very scope of the Prophet Hagg. 1. 8. Goe up into the mountaine and bring wood to build this house and I will take pleasure in it and I will be glorified saith the Lord and Hagg. 2. 9. The glory of the latter house shall be greater then the former and in this place will I give peace saith the Lord. Whether were the Arke the Vrim and Thummim and Quest the holy fire in the second Temple or not Although there was greater spirituall beauty in the Answ second Temple than in the first yet the second Temple The Arke was not in the second Temple wanted this typicall Arke the Vrim and Thummim and the fire therefore it is but a fable of theirs who Iosephus ant lib. 14. say that Titus after he had destroyed the second Temple brought the Arke to Rome in his triumphes but the Arke was never seene in the second Temple and Iosephus who was an eye witnesse of Titus triumphes sheweth that it was onely but the table of the shew-bread which Titus carried away in his triumphes and is seene yet pictured there The Vrim and Thummim were not in the second Temple but the graces signified by them But it may be sayd Nehem. 7. 65. and Ezra 2. 63. That Object they should not eate of the most holy things untill there stood up a Priest with Vrim and with Thummim It is the manner of the Scriptures to expresse the nature Answ of the Church under the New Testament by figures The new Testament expresseth things sometimes under types of the old Testament and types which were under the Old Testament so by Vrim and Thummim which were in the first Temple to expresse the perfection of the Priests which should be
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
with the first Verse of the fortieth Chapter and all the rest should be included in a parenthesis As we have spoken of the stile of the Scripture in generall so let us observe the stile of some of the writers in particular Esayes stile differed much from the stile of Amos he being a Courtiour and he but a Neat-herd So the stile of Ezekiel differed from the stile of the rest of the Prophets he calleth himselfe The Sonne of man not because it is a Chaldee phrase but because of the excellent visions which he saw therefore he is called the Sonne of man that is an excellent man as Iesus Christ in the New Testament is called The Son of man that is an excellent man So this is peculiar to Iohn the Evangelist to call Christ the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldees and the Talmud usually call him so Iohn opposed himselfe to Ebion and Cerinthus two Iewes who denyed the divinity of Christ wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 7. 5. which was frequent in the Chaldee paraphrast and read often by the Iewes So there are some things peculiar to Paul for hee useth some words according to the manner of the speech in Tarshish and Cilicia as Collos 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language signifieth insidiose alteri praeripere palmam So 1 Cor. 4. 3. Mans day according to the phrase of Tarshish is put for the time of judgement because they had some appointed times for judgement The Conclusion of this is here we may admire the Conclusion wisedome of God who gave most excellent gifts to his Secretaries for the edification of his Church Moses was a man of a slow speech and of a slow tongue and Aaron God gave excellent gifts to his Secretaries for the good of his Church must be his spokesman Exod. 4. Yet Moyses was mighty in words and deeds Act. 7. 22. It is sayd of Paul that his bodily presence was weake but his letters were weighty 2 Cor. 10. 11. By his preaching he converted many from Ierusalem to Illiricum Rom. 15. 19. but by his letters hee converted moe both in Europe Africa and Asia such Paul converted moe by his writing than by his preaching was the majesty and grace in his writing that they acknowledged it to be from the Lord. EXERCITAT XII That the Hebrew Text is not corrupted Psal 119. 140. Thy word is very pure therefore thy servant loveth it THe Church of Rome that they may advance the authority of the vulgar Latine translation which they The Church of Rome maketh the vulgar Latin translation to be canonicall have made canonicall doe labour to disgrace the originall Text the Hebrew and Greeke holding that they are corrupt in many things Master Iames Gordon our Country man observeth Controvers 1. Gordonij cap. 9. foure distinct periods of time The first period he maketh to bee the Iewes Synagogue before Christ came in the flesh he granteth that all this time the Hebrew Text was not corrupted by the Iewes The second period of time he maketh to be from the ascension of Christ untill the dayes of Hierome and Augustine and he saith that in this second period the Iewes went about to corrupt the translation of the Seventy because the Christians then began to use arguments taken out of that translation against them as Iustine Martyr testifieth writing against Tripho The third period he maketh to be after the death of Saint Hierome untill the time that the Talmud was composed and set together and then he saith there arose great contention betwixt the Orientall and Occidentall Iewes the Orientall Iewes were those who dwelt upon the East side of Euphrates in Babylon Media Persia those What Iewes were called orientall and what occidentall Peter called the Church at Babylon 1 Pet. 5. 13. The Occidentall Iewes were those to whom he wrote Scattered abroad in Pontus Galatia Cappadocia Asia and Bithynia 1 Pet. 1. 1. because of the diversity of their reading and corruptions in the Text. He saith that the Iewes met at Tiberias Anno 508. and there set downe the Points and made their Masora to obviat this that no more corruption should enter into the Text. The fourth period he maketh to be after the Iewes had met at Tiberias they decreed that none should use any copy but such as were corrected by the Masoreth and so from this time he freeth the Text from corruption but hee laboureth much to prove that the Hebrew Text was corrupt before and that the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes to whom The Oracles of God were committed The Iewes kept faithfull the booke of God without corruption Rom. 3. 2. therefore it was called Their Law Ioh. 8. 17. would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infideles ut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true and shall wee thinke that the Iewes would have corrupted the Text The Iewes numbred the Verses Words and Letters of the Bible who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3. 8. as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it The superstitious Iewes at this day are so carefull to They would write no language but in Hebrew letters keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Hebrew words Vide Guiliel Scâ—ickardum de jure regio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written in Greeke Characters when they saw the copie which was presented to Alexander the Great having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Some Bellarm. lib. 2. Cap. 2. De verbo dei men will say that the Hebrew Text was corrupted after the dayes of Saint
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
Sicarius Act. 21. 38. All these should bee translated Words appropriate should not be translated to any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other use but unto the use to which they are appropriated Example Rachab received into her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator cannot translate it Angels because that word is appropriated to the blessed Angels but Messengers Example 2. Phil. 2. 25. Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it your Apostle for that word is appropriated to the the Apostles but your Messenger So Act. 19. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it The Church was confused because this word Church is appropriated to the meeting of the Saints of God for his worship but onely The assembly was confused So words not appropriat should not bee appropriat Words not appropriate should not be appropriate as the Church of Rome doe appropriat this word Synagoga to the Old Testament and Ecclesia to the New Testament but Synagoga is sayd of the Church of the New Testament and Synagoga Ecclesia are promiscuusly taken So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated Gods Cleargie but Gods inheritance 1 Pet. 5. 3. This word which is common to all Gods people should not be appropriated to a few Words that are degenerate we cannot use them in a Words degenerate should not be used in a translation translation Example 1 Cor. 14. 16. He that occupieth the roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be translated Idiot here unlesse we would begge them for fooles but Vnlearned So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degenerate word in our language and taken in an evill sense we cannot translate it the Magitians came from the East but the Wise men came from the East Matth. 2. 1 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not bee Vide Rainoldum contra Hart. translated Priest for the word Priest now is taken for a sacrifycing Preist and God himselfe would not be called Baal but ishi because Baal was a word degenerate and given to Idols Hos 2. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first was he that had the charge of the corne which the Latines called Epulo but now both are degenerate So should not a degenerate word be used in a translation Words that are proper should not be translated as Words that are proper are not to be translated as appellatives appellatives or contra 2 Sam. 23. 8. The Tachmonite that sat in the seate cheefe amongst the Captaines this same was Hadino the Eznite but 1 Chro. 11. 11. Iashobeam an Hachmonite the cheefe of the Captaines he lift up his Speare against three hundred It was a proper name of a man as we may see 1 Chro. 27. 2. And therefore should not be translated he sate in judgement So Adino and Eznite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratum erat huic hastato are not proper names but are to be translated thus His delight was to lift up his speare against three hundred So Iosh 14. 15. The Vulgar translation hath it thus This is Adam who was buried amongst foure Adam here is an appellative name and not proper therefore the article He is put before it Secondly he addeth Situs est which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the originall Thirdly he translateth Arba Four which is a proper name here and hence came that fable that foure men and their wives are buried there Adam and Eve Abraham and Sara Isaac and Rebekah and Iacob and Lea. So Act. 19. 9. Schola Tyranni cannot be translated in the Schoole of a Tyrant but In the Schoole of Tyrannus because it is not an appellative but a proper name Words that are Mediae significationis a Translator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must take heed how he translateth thē Example 1. Esa 3. 2. I will take away your Kosem from you The Translator cannot translate it here your Soothsayer but your Prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Ioshu 13. 22. Balaam also the sonne of Beor the Kosem did the children of Israel slay It cannot be translated Balaam the Prudent but Balaam the Soothsayer Another example gnarum is called subtile or craftie and also prudent or wise Gen. 3. 1. the Serpent was gnarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be translated More wise than any beast of the field but More craftie and Prov. 1. 4. It cannot bee sayd to give Subtiltie but Wisedome to the simple So Matth. 10. 16. It cannot be sayd be yee Craftie as Serpents but Wise as Serpents A third example Sheol signifieth both the grave and hell when it is set downe without He locale then it ever Vide Simeon de Muis in Psal 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et signifieth the grave but when He locale is put to it and the godly are sayd to goe Lesheolah then it signifieth the lowest grave as Psal 86. 13. But when Sheol hath He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo differunt locale joyned to it and the wicked are sayd to go Lesheolah then it signifieth the Hell and it should be translated They went downe to hell Num. 16. 30. A fourth example Pethi is taken in an evill sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foolishnesse as Prov. 1. 22. and in a good sense for Simplicitie as Psal 116. 6. Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Iewes say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae nullum habent fratrem they should be warily taken heede unto how they be translated because there is not another word to cleare them by Example Num. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Masoreth put this marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi notant vocem aliquam semel reperiri quae bis occurrunt they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gemellj 3. Hag gebher shethum hagnaijn Vir apertis oculis It is not taken in this sense in all the Scriptures but onely here in other places of the Scripture it is taken in a contrary signification for Shutting of the eyes Another example Mat. 13. 25. The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should not be translated Tares or Fitches but Evill seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe eares which grow up with the good Corne cannot bee discerned from the good Corne untill the Harvest and then it proveth naught for Fitches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other Hereticks And where it is sayd His enemy came and sowed Tares The parable must be understood thus that the enemy corrupted Vide Suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculteri Exercitationes that seede which seemed to be good seede In a parable wee must not stretch every word but onely look
letters of the Alphabet are wanting for the Lord fitted these letters to the matter onely and not the matter to the lerters and because the holy Ghost hath not set downe the matter here therefore the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out but not this wayes because the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting here therefore the matter is wanting The five last Psalmes begin with Halleluia and end with it because they are the conclusion and summe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole praises of God So the Church in the revelation concludeth after the victory with the same words Reve. 19. 1. Alleluia salvation and glory and honour and power unto the Lord our God The Conclusion of this is the Psalmes are generally Conclusion intituled Tehilim praises from the most excellent part of them Therefore our chiefe care should bee to praise God here in this life and then in the life to come we shall sing the song of Moyses the servant of God and the song of the Lambe Reve. 15. 3. EXERCITAT XVIII Of the division of the Law and the Prophets in parashoth and haphtaroth Act. 15. 21. For Moyses of old time had in every City them that preach him being read in their Synagogues every Sabbath day THe Scriptures were not divided into Chapters as we have them now divided therefore the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say that the whole Law is Instar vnius pesuk that is but as one verse The Old Testament was divided into parashoth and Haphtaroth this division into parashoth was most ancient Act. 8. 32. The place of Scripture which he read was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Section and the Syriacke calleth it pasuka They distinguished not these parashoth and haphtaroth by numbers as we doe our Chapters they sayd not the first parashah the second parashah but they distinguish them by the first words of the Section as the first parashah is called Bereshith the second Elle toledoth Noah c. They used to divide and distinguish these great parashoth and haphtaroth three wayes First they distinguished them with three great P P P. Secondly they distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them with three great Samechs as Gen 20. 10. these Samechs or Semuchoth make not so great a distinction as when they are distinguished by three great P P P for there is some coherence when they are distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Samech with that which goeth before So in the particular parashoth when yee see them distinguished by parashah or by Semuchah but onely with great letters as Gen. 32. 2. this word vaijshlahh beginneth the parashah in great letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 7. 37. In the last day that great day of the feast Iesus stood and cryed saying c. This was the eight day of the feast of the Tabernacles and it is called the great Sabbath This day they kept Festum laetitiae legis The They read three sections upon the eight day of the feast of tabernacles when the Law was ended feast of joy because they ended the reading of the Law that day and the next Sabbath they called it Sabbath bereshith because they began to reade the booke of Genesis againe And yee shall see that this day they read three Haphtaroth or Sections the first was haphtaroth elle pekudi lejom sheni shel Succoth and it began 1 King 7. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So was ended all the words which King Salomon made c. And that day Salomon stood up and blessed the people So the true Salomon Iesus Christ blessed the people In that great and last day of the feast The second haphtarah which was read this day was Iosh 1. haphtaroth shimhhath torah Sectio laetitiae legis because the Law was ended and Ioshua began the Prophets The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parashah which they read was Malac. 3. Haphtaroth sabbath hagadol and it ended thus Behold I will send you Eliah the Prophet and so they joyned the last Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law and the last Section of the Prophets both together and it was in this day that Iesus Christ stood up and spake to them the true Salomon the true Ioshua the end of the Law and the Prophets And whereas the Iewes on this day delighted themselves much with banqueting and drinke Iesus Christ calleth all those to him who thirst and he promiseth to refresh them If any man thirst let him come unto me and drinke Scaliger holdeth that the Apostle Coloss 2. 16. Let no man Iudge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part◠Sabbathi signifieth that which the Hebrewes call Parashah and which In Elencho trihaeres cap. 21. pag. 217. the Talmud calleth Perek or Chelek or which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Apostle meaneth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that he would not have the Iewes to condemne the Colossians for not observing their Iewish Sabbaths as he would have the Gentiles to abstaine from things strangled and blood Act. 15. 29. That they might not give offence to the weake Iewes The Iewes say that this division in Parashoth was most ancient but the division into Haphtaroth was later and they give this to be the reason why they reade these Haphtaroth they say when Antiochus Epiphanes forbad them under paine of death to reade the Law of Moses 1 Macch. 2. then they made choise of some parts of the Prophets answerable to these parts of the Law Example because they durst not reade Petorah beresith They read Esay 42. So saith the Lord Creator of heaven and earth Example 2. the second Parasha is Elle toledoth Noah now because they durst not read this they read Esay besiman that is at the signe 54. for that which we call a Chapter they call a signe Sing yee barren The reading of Moyses and the Prophets more ancient than Antiochus c. But is it likely that Antiochus that great Tyrant forbad them onely the reading of the five bookes of Moses wherefore the reading of Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath beene much more ancient than the time of Antiochus therefore Act. 15. 21. Moses is read of old A Phrase which signifieth a great antiquitie When they read Moses Law they divided it in fifty They read the whole Law in their Synagogues once in the yeere and two Sections and they finished it once in the yeere They had two sorts of yeeres there was Annus impraegnatus or Embolimaeus and Annus Aequabilis Annus Impraegnatus was that which wee call Leape yeare and it had fifty three weekes in this yeere they divided one Parashah in two parts and so they ended the reading Annus impragnatus embolimaeus of the Law within the yeare When it was Annus Aequabilis then it had but