EXERCITATIONS DIVINE. Containing divers Questions and Solutions for the right understanding of the Scriptures. Proving the necessity, majesty, integrity, perspicuity, and sense thereof. As also showing the singular prerogatives wherewith the Lord endued those whom he appointed to be the penmen of them. Together with the excellency and use of Divinity above all humane Sciences. All which are cleared out of the Hebrew, and Greek, the two original languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack Copies, and with the Greek Interpreters, and vulgar Latin translation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●atici parum, & via longinqua est. By john Weemse, of Lathocker in Scotland, Preacher of Christ's Gospel. LONDON, Printed by T. Cotes for john Bellamy, and are to be sold at his shop at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1632. To The Right Honourable, Sr. Thomas Coventrie Knight, Lord Coventrie, Baron of Alesborough, Lord Keeper of his Majesty's Great Seal of ENGLAND. Most Honourable and my very good Lord, JOB the wisest and the job. 28. 7. richest Prince in the East, searching where wisdom might be found, he could not find the place thereof; He could not find it in the land of the living; the depth saith, it is not with me; and the Sea saith, it is not with me; the Vulture's eye hath not seen it for all his sharp sight; and for the worth of it, it cannot be gotten for Gold, neither can Silver be weighed for the price thereof; then he subjoineth, God understandeth the way thereof, and he knoweth the place thereof: for he looketh to the ends of the earth, and seethe under the whole heaven. The wisdom which Job speaketh of here, is God's secret wisdom in his works of nature, which none of the world, although they were as sharp sighted as the Eagle, can understand. Now if man be so ignorant in God's works of nature, much more is he in the works of grace; and he may say as Agur said, when he considered Ithiel and Vcal (jesus Christ the wisdom of the Father) surely I am more brutish Pro. 30. 2, than any man, and have not the understanding of a man. David when he looked upon the heavens, the works of God's hands, he Psal. 19 1. said; The heavens declare the glory of God, and the firmament showeth his handy work: then he telleth how they declare his glory and what sort of Preachers they be, The universality of their preaching, their line is gone out through all the earth even, to the ends of the world; Then their diligence in preaching, both day and night; Lastly, how plainly they preach, n all languages. Yet this their preaching is but an indistinct sort of preaching in respect of the preaching of the Gospel. We may see some of his wisdom in the heavens which are his handy work: but nothing of the hid treasure and riches hid up in jesus Christ, can we learn by this preaching. But Paul speaking of the preaching of the Gospel by the Apostles, saith, their sound went out into all the earth, and their words into the ends of the world; he Rom. 10. 18. changeth their line into their sound. There is a great difference betwixt these two sorts of preaching, a naughty person winketh with his eyes, he speaketh with his feet, and teacheth with his fingers, but he speaketh more Pro. 6. 13. distinctly with his tongue: So the Lord preacheth indistinctly (as it were) by his work; but by the sound of his Gospel, he preacheth clearly and plainly. Where shall we find these treasures of grace and hid wisdom? this treasure is to be found in his Law; therefore the jews call it desiderium mundi, and it is more to be desired, than Gold yea then most fine Gold. The Angels themselves Psal. 19 10. with stretched out necks, desire to look into this mystery; even as the Cherubims with stretched out necks looked down to the propitiatory. If the Angels 1 Pet. 1. 12. have such a desire to behold this wisdom, much more should man have a desire to search into these mysteries: for he took not upon him the nature of Angels, but he took Heb. 2. 16. on him the seed of Abraham: Happy is that man that findeth this wisdom, and the man that getteth understanding, this wisdom is only to be found in the Law of the Pro. 3. 13. Lord. I have endeavoured (my Noble Lord) in this treatise to make some small path for the younger sort to this wisdom; And I have abstained from these questions which do more hurt than good to the Church. Plutarch maketh mention of a number of Suitors to one maid, but they fell to such contention amongst themselves, that they did tear her all in pieces: too many disputations in effect do rend the truth, & nimium altercando amittitur veritas: the best way to come by the knowledge of the truth, is, to be conversant in the Text itself, and to be acquainted with the phrase of the holy Ghost speaking in his own language. Let it not seem strange to any, that I seeming a stranger should take this boldness to offer these my labours to your Lordship. I cannot acknowledge such strangeness: for we have one Lord, one faith, one baptism, one Ephe. 4. 13. God and Father of us all; We live all under one gracious King, and there is small or no Heb. 13. 13. difference in our language: we differ not as the Act. 2. Canaanites and these of Ashdod, ye say sibboleth and we say shibboleth, ye speak the Dialect of Matth. 26. 73. Jerusalem, and we the Dialect of Galilee, small or no difference. But the reason wherefore I made choice of your honour, is the good report which I hear of you every where, your name smelleth as the wine of Lebanon, ye have put on righteousness as a garment, ye are eyes to the blind and feet to the lame: Hos. 14. 7. the blessing of him that is ready to perish job 29. 14. cometh upon you, and you have caused the widow's heart to sing for joy I here were many notable and excellent parts in job, he despised not the counsel of his manservant or of his maid-servant, here was his humility: yet when he sat in judgement, what grace and majesty had he? they gave ear and kept silence at his counsel; the young men saw him and hid themselves, and the aged arose and stood up before him; he was hospitable to the poor, he did not eat his job. 30. 1. morsels alone, he was pitiful to the fatherless and to the widow, and he disdained the wicked, that he would not set them with the dogs of his flock: happy is that Land where there are such judges. Another cause which moved me to grace this work with your Lordship's name, is the desire I have, that others may read it the more willingly for their own profit, and even as a fair entry leadeth the beholder to look more particularly upon every part of the building: so the beholder of this work set out under the protection of your honour's virtue, 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 man's boldness to present unto you a trifle. And for conclusion, when Jacob was to send his son Benjamin into Egypt, 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 Majesty most worthily hath laid upon you, may produce long happiness to this Common wealth. Your honours in all dutiful submission, john 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 Schools in which young Divines must be exercised; the school of Arts and Sciences, the School of grace, and the School of your vocation. It is a great help and an introduction to Divinity, to be trained up in the first School of Arts and Sciences: Moses was learned in all the wisdom of the Egyptians, Daniel in the learning of the Chaldeans, and Dionysius Areopagita was trained up in Philosophy. Act. 7. 22. A certain Schooler amongst the Jews 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 Answer; Act. 17. 34. you may read them, providing you read them neither day nor night: this was a foolish answer, for the Jews hated all humane learning; therefore they say, maledictus qui aluerit Suem, aut didicerit Sapientiam Graecorum, they call all humane learning the wisdom of the Greeks'. But to shut up this School, 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 necessary for him, as of Geometry, Arithmetic, Geographie, the knowledge of Physic, but above all the knowledge of the tongues is more necessary for him, because they are Vehicula scientiarum. But here ye must not only study that part of the tongues which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is mere Grammar, as to stand upon Letters, Accents, Pronounciation and such, but ye must go 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 go further to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to censure and discern the true reading from the false as the Masoreth did who excelled in this. In the wars there are three sorts of signs to direct the Soldiers, muta, semivocalias & vocalia: Muta, as the ensigns, Semivocalias, as the trumpets: Vocalia as the words of the Captain: So some signs are Muta, as Arts and Sciences; Semivocalias, 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 necessary for you who intent to apply your minds to the study of Divinity: for by them ye shall understand the Properties and Phrases of the holy Gbost, the ancient customs of the people of God, and the sweet allusions in the third, which otherways ye shall never be able to understand. And if ye begin to learn these tongues when ye are young, to what great perfection may ye attain 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 boat there, but he having no helps to further him to sail; first he got Oars, than a Mast, raes, sails, and ropes, and then he set to the Sea: so from little beginnings, if ye be willing, ye may attain to a great measure of knowledge, having such helps in this age, which your Fathers never knew, and the glean of Ephraim jud. 8: 2: now, are better than the vintage of Abiezer was then; ye have now many learned and skilful guides. The jews 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 sour Grapes, for now ye have store of ripe Grapes gathered by your old Masters. The sluggard that keepeth his hand in his bosom, and saith, there is a Lion in the way; allegeth that the Jews are but fabulous, and that it Prov. 22. 13. is but lost time to read them: but remember that he said well, who said, Malogranatum inveni, corticem abjeci, & quod intus est comedi. Cast away the unprofitable things and make choice of that which is profitable. Others say, they cannot attain 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 only to the bearer, and if the Trench-man fail them, than they are gone. The Queen of Sheba was much more delighted to hear Solomon himself speak than hear of him by report, for she said she 1 King. 10. 7. believed not that which was reported of him; and yet the half was not told her: so brethren, when ye hear an Interpreter speak, scarce the half is told you: but when ye see it in the original tongues, than ye will say; it was true which was spoken, and the wisdom that is in them exceedeth the report which we heard. There is such profundity 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 widow's 1 King. 4. Oil, it lasted as long as the Children brought vessels: so there is much store and plenty in them, that when they have filled the wits and understandings of the best, yet there is enough to be gotten out of them, by those who come after. And here I cannot let pass how much these honourable Patrons are to be respected, who entertain and cherish these professors in the tongues, for without such, knowledge would soon decay. David made a statute in Israel, that they who tarried by the stuff should part alike with those who went to battle. The professors of the tongues are they who keep the stuff, and they should be as well rewarded as they who go to the field and fight 1 Sam. 30. 24. in the ministry. I have endeavoured (brethren) according to my mean 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 study, and how it may serve you in your ministry, and if ye reap any benefit by it, be thankful 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 encourage me much to go on in this kind of study. And now when we have made some progress in this first School, and have attained to some measure of knowledge, see that your knowledge turn not like the waters of jordan that run into the dead Sea, but let them be like those waters which come from the Sea and return to the Sea again, let them return to the praise of him who gave them. Next when ye Eccles. 1. 7. are in the School of grace, that ye may understand the Spiritual meaning of the holy Scriptures, acquaint yourselves with prayer. Elias was a man subject to the like passions as we are, yet he prayed, jam 5. 17. and the Heavens were opened and gave rain: so although ye be men, subject to the same passions to which others are subject; yet if ye pray earnestly to the Lord, he will open the heavens, and send down that Spiritual rain upon you, and fit you for the School of your calling. And here ye must be careful jer. 2. 8. to study the Law of the Lord, and to handle it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently. jeremiah borroweth this speech from those who are trained in the wars, and they are said Tractare bellum, ye must be skilful and trained before ye enter into this calling, that being entered Num. 31. 27. in it, ye may begin to turn 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 household to give his servants their meat in due season. And at last he will say unto you, ye have been faithful 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, JOHN WEEMSE. The first Table containing the inscriptions of the particular Exercitations in this Book. 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 practice than in contemplation. p. 20 EXERCITAT. FOUR Of Adam's 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 diverse ways how God revealed himself 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 canonical book is perished. p. 117 EXERCITAT. XIIII. That the points were not originally with the Letters from the beginning. p. 124 EXERCITAT. XV. Of the means which God hath used to make the Scriptures plain unto us, as Of Translation of Scriptures. p. 131 Of the Translation of the Seventy. p. 143 Of the Vulgar Latin 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 Psalms. p. 166 Of the inscriptions of the Psalms. 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 Book, the first number showeth 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 verse. 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. verse. pag. 16 30 138 19 20 103 21 14 120 24 3 139 20 11 167 55 55 27 21 45 Deutero. cap. verse. pag. 4 27 103 11 12 2 16 3 2 22 24 103 25 16 161 37 26 134 0 11 80 joshua. cap. verse. pag. 8 12 128 13 22 138 14 15 137 judg. cap. verse. pag. 7 15 162 16 17 70 20 18 54 23 56 1 Sam. cap. verse. 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 verse. 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 verse. 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 job. 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. 3 2 138 6 1 47 6 9 184 8 1 79 118 10 8 65 19 103 19 18 8 24 5 39 29 11 89 38 1 55 39 21 107 41 22 79 42 15 11 62 11 186 jere. 10 11 84 15 1 164 19 68 31 15 183 39 128 36 2 73 17 74 39 3 97 40 1 107 47 15 103 51 3 129 Ezek. 3 27 44 12 16 103 13 9 27 28 3 31 33 35 41 Dan. 7 9 46 8 17 47 27 44 5 25 89 Hose. 1 1 75 2 16 37 4 11 113 9 7 71 joel. 2 28 49 jonah. 3 4 55 4 6 135 Mich: 3 6 58 Nahum. 3 8 135 Habak. 2 2 118 Zeph. 3 8 110 Hagg. 1 8 58 2 9 59 Zach. 9 9 186 11 24 103 12 10 113 Matth. 1 1 82 5 97 2 23 165 5 4 136 29 179 6 23 117 7 1 179 12 33 16 31 25 136 10 16 138 11 11 103 13 25 139 19 24 96 21 41 38 22 37 31 40 165 26 26 180 30 170 39 103 27 46 123 Mark. 5 4 134 14 3 139 16 5 46 Luk. 10 11 167 11 7 161 13 36 179 18 12 176 john. 1 5 99 9 39 18 44 29 103 3 12 88 7 37 174 8 17 110 9 24 186 10 1 100 35 83 13 18 186 17 3 21 19 39 183 20 28 4 Act. 2 4 70 3 16 26 24 164 6 9 138 7 27 27 8 32 137 9 2 96 13 8 132 15 162 15 21 42 16 10 162 19 9 139 23 136 21 4 69 Rom. 9 21 103 12 20 179 14 23 37 1 Cor. 8 9 183 13 1 2 14 11 131 2 Cor. 7 8 69 8 15 188 10 10 110 Gala. 1 12 65 2 14 70 3 10 134 6 6 21 Ephes. 1 4 79 3 8 8 26 20 8 5 13 56 Philip. 2 25 136 Colos. 2 16 174 1 Thess. 2 13 76 4 4 103 1 Timot. 5 23 9 2 Timot. 1 15 168 4 20 67 Heb. 7 2 90 17 16 10 28 60 11 22 116 12 21 44 james. 4 6 83 9 4 135 2 Pet. 1 19 67 21 68 5 3● 137 1 joh. 2 16 13 jud. 9 96 Revel. 1 14 49 15 3 172 18 3 104 22 1 3 A Table of the chief Hebrew words explained in this Book. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonst. 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minima litera 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156 A Table of the Greek words expounded in this Book. α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ῶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 τ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 υ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabetical Table of the principal distinctions, and chief matters contained in this Book A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge, 26 he gave fit names to all the creaturis, 30. Adam compared with the most excellent men, 28. 29, Analogy of faith twofold, 179. Angels appeared in the likeness of men but not of women, 45. they appeared more glorious than a man ibid. what Angel stirred the pool 60. Apostles considered two ways 70. they are set in order before the Prophets 82. Arabic translation addeth postscripts to the Evangelists 150. the error of the Arabic postscrips. Aristophanes' keeper of Ptolomens library in Egypt 144. Ark not always with urim and thummin, 54 they turned their faces to the ark when they asked counsel, ibid. it was not in the second temple, 59 they sang psalms when it was carried to the temple, 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Book signifieth a relation by word or writ, 120 no canonical book lost, 117 no book in the scripture wanteth any essential part, 118 books necessary for the church, albeit lost, yet they were found or written again ibid. Blood not to be eaten, a precept given to No●h 41. how this precept is to be understood, ibid. why the apostles forbidden to eat it 42. Breastplate, distinguished from Urim & Thummim, 51. the letters made not up the answer ibid. the form of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient father's 176. at the first called titles, and the verses were called chapters ibid. Characters in which the scriptures were written first 88 the Samaritan Character, and why so called ibid. why Esdras changed the character 89. divers characters 91. Christ useth the help of reason against the Sadduces 16. he excelled Adam in all things 32. the true Solomon 174. the end of the law & the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three ways 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the divers sorts of conscience 36, 37. the good conscience not made up by the light of nature since the fall 37. when the bad conscience accuseth 38. how the bad conscience bindeth a man, and how long 39 the conscience gods herald 38. Conclusions drawn from the first and second principles how they differ 35. conclusions of practice drawn from practical principles 21. D David came nearest to Adam in prudency 31. he wrote two books of the psalms and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinity compared to manna 1. the excellency of it above all sciences and arts 1, 2. compared with Metaphysics 6. with the mathematics and physics ibid. with the lawyer and the physician ibid. with moral philosophy ibid. and 7. with grammar and rhetoric 8. it rectifieth all other sciences 9 Doughty of Egypt called the bread of the poor 2. Dreams whether more excellent than visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreams 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god understood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over again which were written before the captivity but only set them in order 119. F Faith the daughter of divinity 5 the farther it goeth from sense and reason, the more distinct & less universal 4. how faith, sense and reason apprehend things 3. the articles of faith taken generally or specially 63. Fast of the jews for the translation of the bible in greek 146. Feast of tabernacles the last day the greatest 174 that day the jews read three parashoth ibid. Solomon blessed the people that day ibid. Christ the true Solomon taught the people that great day of the feast ibid. G Gate of knowledge four fold 26. Generation three fold 15. God appeared immediately or mediately by an angel 45. he appeared in the likeness of an old man 26. the name god put to express any great thing 27. H Haphtorah the original of it mistaken 157. Hebrew tongue the original 92. the dialects of it 93. many words in the Hebrew have a contrary signification 103. Hedge fourfold 129. Hellenismes and grecismes how they differ 104 Heretics labour to ground their heresies on the scripture I jews oriental and occidental 109. faithful keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing jews' concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmity ibid. john why called a divine 75. he saw Christ three ways 43. joseph came nearest to Adam in economy 31. joseph put for the whole jews' 93. Instruments of music the Israelites kept them in captivity, 119. Interpretation the necesseitie of it, 162. words unknown to the jews in the old testament interpreted, 132. justin martyr of a philosopher became a divine, 7 he standeth for the translation of the seventy, 143. K King wrote a copy of the law, 118. Knowledge of the prophets kept by reading, 66. Korahs' posterity died not with him, 176. they wrote some of the psalms, ibid. L Language original, the Hebrew, 89, 90. Languages that have affinity with the Hebrew, 93. and know in what language any book is written, 99 Latin words made Greek, Latin translation, vide translation. Law or physic, whether more excellent, 8. Moses law divided in three parts, 164. in fifty two sections, 175. read once in the year by the jews, ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations, 39 the breach of the law of nature worse than of the law of nations, ibid. the law perpetual where the reason of it is perpetual, 41. M Manna the bread of angels, 2. it resembleth divinity, ibid. Mary and Martha resemble the natural and spiritual life. Moses came nearest to Adam's knowledge of gods attributes, 28. N Names fitted to the creatures at the beginning, 30. names given to creatures at the beginning which are not found now in the scriptures, ibid. many names in the scripture which are not Hebrew names, 97. proper names of the Chaldeans, Persians and Assyrians, 98. Nathan wrote until the death of Solomon, 121. O Obscurity three fold, 80. Order four fold, 82. order of the Evangelists, 83. P Paraphrase what, 158. Paraphrases of the jews, how many, 159. Blasphemous to be detested, ibid. ridiculous to be rejected, 160. paraphrases clearing the Text are to be admitted, 161. Parashah mistaken, 174. division in parashoth most ancient, 145. parashoth divided three ways, 173 how they distinguished the parashoth, ibid. divided according to these who read them, 176. Points not from the beginning 124. the Samaritan Copy hath not the Points, ibid. they were not with the letters in the days of the Seventy, ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid. they are sometimes put in the text and the letters in the margin 128. points ommitted in some words 129. Present a thing present four ways 181 Christ how present in the Sacrament. Priest asked counsel for the people 54 wherein he might err 57 Prophets understood what they prophesied 47. their prophecies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophecy by habit, 67. they erred not writing the scriptures, 68 assisted by the spirit three ways, 72. difference betwixt them and other prophets, 68 betwixt them and the Sibyls, 73. they were the mouth of god 68 they are called the men of the spirit, 71. the lord spoke in them, 57 they wrote not with pain and study, 74. some things written by them not as they were prophets, 120. why called the first prophets, 164. why the latter, ibid. the small prophets cited as one, 165. Prophesy how long it endured, 55. bestowed anew again, ibid. some prophecies not written. 122. Psalms divided in five books, 166. psalms written historically or prophetically, 167. the authors of them, 166. their inscriptions in general, 168 in particular, ibid. some inscriptions are Notes of music, 170. some instruments of music, ibid. the divers times when they were sung, ibid. divided according to their subject, ibid. some alphabetical, 171. psalms of degrees, 169. the five last psalms begin and end with halleluiah. 172. Ptolomeus procured not the translation of the Seventy, 144. his life, 146. R Reading the marginal and line reading, 127. marginal and line reading both put in the Text by interpreters, 128. divers readings make not up divers senses. Reason not a judge in matter divine, not to be secluded from divinity, ib. she must not transcend her limits. 14. Revelation two fold, 49. how god revealed himself to his church, 44. S Solomon compared with Adam 28. he was a holy man, 72. his writings not profitable, for the whole Church, perished, 121. Samaritan edition not the original, 112. it differeth as much from the original as the Seventy, ibid. it addeth and diminisheth from the original Text, 113. the writing of it in many parts Kabbalisticall, 114. 115. 116. Sciences, the birth of reason, 3. Sciences fourfold, ibid. Scriptures approved by God's outward and inward testimony, 76. reasons proving them to be divine, 87. they are clearly set down, 80. they cohere well 104. the agreement of them, 81. not written to satisfy men's curiosity, 87 somethings in them bonrrowed from the heathen history, 96. some things from the jewish history, ibid. Scriptures to be interpreted, 162. their division 64. they were not divided in Chapters at the first, 175. divided in Haphtaroth and parashoth by the jews, ibid. of their sense 177. but one literal sense 178. how to find out the literal sense, 179. Seventy who and why so called, 143. T Text the meaning of it known by the antecedent and consequent, 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe, 132. 133. 134. vulgar Latin translation 153. by whom finished, ibid. V Verity threefold 16. Vision twofold, 45. fourfold, 57 Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them, 53. they asked counsel by them in weighty matters, 55. they were not in the second Temple, 59 W Word why God would have it written 6● the certainty of it ibid. considered two ways, 61. World compared to Egypt, Y Year twofold, 175. the Law read once in the year, ibid. EXERCITATIONS DIVINE. The first Book, containing divers Questions for the understanding of the Scriptures in general. Exercitat. Divine. 1. Of the excellency of DIVINITY, above all other Sciences. 2 TIMOT. 3. 16. All Scripture is given by inspiration of God, etc. HVmane Sciences and Arts, have Humane Sciences and Arts compared to the dough brought out of Egypt, and Divinity to Manna. been fitly compared to the dough which the Israelites brought out of Egypt, Exod. 12. 34. which they fed upon until they got Manna: This dough was prepared by much labour; by ploughing, by sowing, by reaping, by grinding, kneading, and baking: So humane Sciences which are the birth of reason, are bred below here: but Divinity is like unto Manna which was prepared or ready to their hand; they neither ploughed for it, neither did sow it, nor reaped it. So Divinity is prepared in heaven, and sent down to teach the Church here below. The dough which they brought out of Egypt, Deut. 16. 3. is called, panis pauperum, the poors The dough the bread of the poor. bread; it is called the poors bread, because the poor in their necessity could not be at leisure to ferment it, and it had not so pleasant a relish; therefore it is called the poors bread: but Manna is called the bread of Manna the bread of Angels. Angels, Psal. 78. 25. It is called the bread of Angels, because it was brought down by their ministry; and it was so pleasant in taste, that if the Angels had eaten bread, it might have served them: So 1 Cor. 13. 1. If I speak with the tongue of Angels, that is, if the Angels had tongues to speak with: And as fare as Manna surpassed the poors bread, as fare and farther doth Divinity surpass humane Sciences and Arts. Again, the world hath been well compared to Egypt, The world compared to Egypt, and the Church to Canaan. and the Church to Canaan: Egypt was a Land that was watered with the feet of men, Deut. 11, 10. It was said to be watered with the feet of men, as a garden, Egypt watered with the feet of men. because they carried water on foot out of Nilus, and watered their Land with it: but Canaan was a Land Canaan a land blessed of God. blessed of God, and his eyes were upon it from the beginning of the year to the end, Deut. 11. 12. It was a land of hills and valleys, and drinketh water of the rain of heaven. The world is but watered with humane Sciences and Arts, which are drawn out of the troubled reason of man like Nilus: but the Church is watered with these celestial graces which come from above. Now that we may see the excellency of Divinity above A comparison betwixt Divinity, and all other Sciences and Arts in general. all other Sciences and Arts, let us observe wherein they differ in general, and then let us make a particular comparison betwixt Divinity & other Sciences and Arts. First, they differ origine, in the original: humane Differ. 1 Sciences and Arts proceed from God as he is God and general ruler of the world, but Divinity proceedeth from the Father by the Son to the Church, Revel. 22. 1. And he shown me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb: but these humane Sciences and Arts, although they proceed from God, yet they proceed not from God and the Lamb like a crystal river. Secondly, these humane Sciences and Arts, are but Differ. 2 humano-divinae, they are but the brood of reason, which proceedeth from God enlightening every man that cometh into the world, john 1. 9 Some again are humane and the birth of corrupt man only, as Sophistry: Scientia hunano-divina humana. diabolica. divino-divina And thirdly, some be Diabolicae, as necromancy and witchcraft: But Divinity is Divino-divina, that is, it is originally from God and immediately. And if we shall compare Faith the daughter of Divinity, Dyffer. 3 with Reason the mother of all other Sciences A comparison betwixt sense, reason, & faith. and Arts, we shall see how fare Divinity excelleth all other Sciences and Arts. There are in man, sense, reason, and faith; and as fare as reason surpasseth sense, much farther doth faith surpass reason; and by consequent Divinity surpasseth all other Sciences. Reason differeth much from sense, for sense the farther How sense, reason, and faith apprehend things. that the object is from it, it is magis universale & magis confusum, it is the more universal and more confused; and the nearer that the object comes to the sense, it is the less universal and more distinct: Example, when we see an object a fare off, we take it up first to be ens somewhat, than we take it up to be a living creature, than we take it up to be a man, and last to be Peter or john; Here the nearer that the object cometh to our sense, it is less universal and more distinct; and the farther that it is removed from our sense, it is the more universal and more confused. The knowledge which a Simile. young child hath at the first is wonderful confused, and he will suck any woman for his nurse, this knowledge is very confused: then his knowledge becometh more distinct and more general, and then he beginneth to know, this is not my nurse, and this is not my nurse, but this is my nurse; here his knowledge beginneth to be more distinct, and he will suck none but his own nurse: and his knowledge now, resembleth the knowledge which we have by reason, which ascendeth from the particular to the general, and the farther that it is from sense, it is the more universal and less confused. But faith the daughter of Divinity, ascendeth higher than reason or sense, and the further that it goes from sense and reason the more perfect it is, and it goeth from minus universale, to the supreme and highest cause, God himself; and the nearer that faith cometh to reason or sense, the weaker it is and more indistinct. Thomas his faith was an indistinct faith and weak, and could not believe unless he put his fingers in the wounds of Christ, john 20. 28. here his faith leaned too much to sense; but faith the higher that it goes from sense and reason, the more perfect it is; We have a notable example of this, Gen. 49. when joseph took Ephraim and Manasse, Ephraim in his right hand towards Israel's left hand, and brought him near unto him, and Manasse in his left hand toward Israel's right hand, Israel stretched out his right hand and laid it upon Ephraim's head, and his left hand upon Manasses head, guiding his hands wittingly, or as Onkelos the Chaldee Paraphrast hath it, Prudenter egit manibus suis, when he dealt wisely with his hands: But when joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him, and he held up his father's hand, and he said to his father, not so my father, for this is the first borne, put thy right hand upon his head: and his father refused and said, I know it my son, I know it truly, the younger shall be greater than he, Gen. 48. 19 joseph thought because his father jacob was blind that his faith was a confused and weak faith, but jacob knew that the farther his faith was from sense, and the higher that it ascended from reason, it was the more perfect, and therefore he said jadanghtis been jadanghtis, I know it my son, I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it; that is, certainly I know it. This is then the excellency of faith, that the higher that it goes from sense and reason the more perfect it is, which showeth the excellency of Divinity above all other Sciences and Arts; for if faith the daughter of Divinity surpasseth them all, much more doth Divinity itself: and it may be said of faith, as it was said of the virtuous woman, Prov. 30. Many daughters in Israel have done virtuously, but thou surpassest them all. Last of all, other Sciences and Arts are but handmaids Differ. 4 to Divinity, and as the Nethinims the posterity of the Gibionits' were appointed by josuah to hue wood and draw water for the Sanctuary, but never to meddle with the Sacrifices, neither to kill them nor offer them, Iosh. 9 23. so humane Sciences and Arts are appointed but to attend and serve Divinity, they are but to hue the wood, and draw the water only to the Sanctuary. There are three principles from whence Sciences A comparison betwixt Divinity and other Sciences. and Arts are derived, the first is contemplation, the second is action, the third is operation. For contemplation, the metaphysics are the most abstract, considering ens ut ens only: the second are the mathematics, which considereth the quantity and the number of things; geometry the quantity, and arithmetic the number. Thirdly, the Physics consider only natural properties of the body. These who are exercised in actions and moral philosophy, are laws and such. Arts which are exercised in operation are rhetoric and grammar. Metaphysicke considereth God only, ut ens unum, A comparison betwixt Divinity and Metaphysics. verum et bonum, as he hath a being, as he is one, as he is truth and goodness; but it considereth not God as Creator, Christ as Redeemer, it considereth not God in his attributes as Divinity doth, & therefore they say metaphysica parit scientiam tantum, sed theologia fidem. Secondly, compare Divinity with physic and A comparison betwixt Divinity, Mathematics, and Physics. the mathematics, the mathematician searcheth visible forms in visible things, the Physician invisible forms in visible things; but the Divine invisible forms in visible things. Thirdly, let us compare the Divine, the Lawyer and A comparison betwixt the Divine, the Lawyer, and the Physician. Physician; the Physician est minister naturae, the servant of nature, the Lawyer est minister justitiae, but the Divine est minister gratiae: and look how fare grace exceedeth nature or justice, so as fare doth Divinity surpass the Physician or the Lawyer. Fourthly, let us compare Divinity and moral philosophy, A comparison betwixt the Divine, and moral Philosopher. the Philosopher saith, that juvenis non est idoneus auditor moralis Philosophiae, that a young man is not fit to hear moral philosophy, but David saith, Psal. 119 9 Wherewith shall a young man cleanse his ways. Chrysostome hath a good observation to show the force of Divinity above all moral philosophy, when he compareth Plato the moralist and Paul the Apostle together: Plato saith he, that wise Philosopher came three times to Sicily to convert Dionysius the tyrant to moral philosophy, yet he went away without any success: but Paul a Tentmaker did not only convert Sicily, but ran from jerusalem to Illyricum, Rom. 15. 19 and converted thousands of souls by the preaching of the Gospel. See how fare Divinity excelleth moral philosophy. August. de Civitate Dei. lib. 6. cap. 11. And Augustine observeth how Seneca the most excellent of all the moralists, mocked the jews, because they spent (as he thought) the seventh part of their life in idleness, which was the Sabbath day. justine Martyr being first a philosopher, and after a martyr, searched thorough all the sects of philosophy, and could never find contentment to his soul till he came to Divinity. First he came to the sect of the Stoics and gave himself to be a scholar in that school, but hearing nothing of God in Stoa in that school, he turned to be a Peripatetic: but when he entered with the Peripatetics, he perceived his master nundinantem sapientiam mercede (as he speaks) selling his wisdom for gain, than he left that sect also. Thirdly, he came to the sect of the Pythagoreans, but having no skill in geometry (which knowledge Pythagoras required of his Scholars before he taught them philosophy) he left the Pythagoreans and fell into the society of the Platonics: at last he met with a Christian Divine Philosopher who persuaded him to cast aside all these circular disciplines, and to study Divinity which should give him greater contentment than all the philosophy in the world, and he renouncing all gave himself to the studying of the holy Scriptures, and of a Philosopher became both a Christian and a Martyr. A comparison betwixt Divinity, and Physic alone. Fiftly; let us compare Divinity and Physic alone, they say ubi desinit physicus ibi incipit medicus, Where the natural philosopher leaveth, there the Physician beginneth, but we may say, ubi desinit Physicus, ibi incipit Theologus, where the Physician leaveth off, there the Divine beginneth; for when the Physician hath done his last cure and given over the patiented, heresignes him into the hands of the Divine, or if he be a religious Physician, he is glad to play the Divine to him himself; the Physician showeth the patiented that his health consisteth in letting of blood, but the Divine showeth that the health of his patient consisteth by the letting of the blood of Christ. Sixtly, compare Divinity and the mathematics, the A comparison betwixt Divinity and the Mathematics alone. mathematician considereth the length, the height and the breadth of things, but be never considereth what is the height, the breadth and the length of the love of Christ, Ephes. 3. 8. he never teacheth a man to number his days, that he may apply his heart to wisdom, Psal. 90. 12. as the Divine doth. A comparison betwixt Divinity, Grammar, and Rhetoric. Lastly, compare Divinity with grammar and rhetoric: hearing of others teacheth us to speak; grammar teacheth us to speak congruously, and rhetoric teacheth us to speak eloquently, but Divinity teacheth us to speak the language of Canaan, Esay 19 18. Whether cometh Laws or Physic nearer to Quest. Divinity? We must answer here by distinction, the Law Answ. hath two parts in it, the first is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of constituting and making of laws: the second is that ligitious part which is exercised about the Pars legis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pleading of causes; the first part cometh nearer to Divinity than physic doth, because the Physician is exercised only about the health of the body, and if he speak any thing to his patient of temperance or restraining of his passions, all this he doth but for his patient's health. But the nomotheticke or maker of the law, doth all things for the well ordering of the people; and look how much more excellent it is to live well, than to live in good health: so much more that part of the law excelleth physic. But physic again is to be preferred to that part of the Law which is called litigiosa or the litigious part of the law, because that part of the law doth not respect the commonwealth, or the manners of the people, but to give this or that particular man his right: But to cure this or that particular man, is better than to restore this or that particular man to his goods; for skin for skin, and all that a man hath will he give for his life, job. 1. therefore physic excelleth the litigious part of the Law. It may be said that Divinity borroweth many things Object. of other Sciences, therefore it may seem not to be so absolute in perfection. This argueth no want in Divinity, but only a defect Ans. in our understanding; for by these inferior things we are led to the knowledge of more divine things. Divinity is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a general sum of all Sciences and Arts, or one universal director to all our actions as they are natural, civil, or economical. But Paul biddeth Timothy take a little wine to comfort Object. him, 1 Tim. 5. 23. So Moses setteth down weights and measures in the Law. When Paul biddeth Timothy take some wine to comfort Answ. him, he is not playing the Physician here: so when Moses setteth down weights and measures, this is not his last end that there may be commutative justice amongst the children of Israel; Paul's last end and chief consideration is this, that Timothy having a sound body may be able to glorify God in his ministry. So Moses considereth weights and measures, that God's people might do no wrong, but glorify God in their calling; And as one thing may belong to the mathematitian in respect of the midst, and to the Physician in respect of the thing itself, as when a Physician showeth that a round wound is more hardly cured than a long wound, although the Physician show this by the principles of geometry, yet he cureth not the wound as a Goemetrician but as a Physician. So when a Divine speaketh of weights and measures, and health of body, although they belong to the politickes or physics in respect of the midst, yet in respect of the end they belong to Divinity. Other Sciences are not directly subordinate to Divinity; these sciences which are directly subordinate, the conclusions of the superior Sciences are the principles of the inferior, as the conclusions of arithmetic are the principles of music, and these sciences which are directly subordinate here, have but some new accident added to them, to make a distinction betwixt them and the superior Sciences, as music subordinate to arithmetic hath this accident superadded to it, to be numerus sonorus a number with sound, but Divinity and other Sciences toto genere differunt, they are altogether different. Other Sciences are not directly subordinate to Divinity but only in respect of the end, the Apothecary Subordinatio directa. ratione finis. is directly subordinate to the Physician; therefore he prescribeth unto him all his ingredients, what hot Sciences and Arts subordinate to Divinity, in respect of the end. things he must use and what cold, what drachmas and what scruples: the Tailor again is not directly subordinate to the Doctor, but only in respect of the end, therefore the Doctor prescribeth not unto him how much he should make in a gown; ask the Doctor why he giveth physic to a man? and he will answer, for the preservation of the body: So ask the Tailor why he maketh for him? he will answer for the same end; here the inferior, the Tailor, is subordinate to the Doctor, only in respect of the end: So all Sciences and Arts are but indirectly subordinate to Divinity, and in respect of the end, and therefore they have not their particular directions from Divinity. The conclusion of this is: All Sciences are found out Conclusio. 1 for the benefit of man, but all of them can do him but little good, until Divinity come in and rectify him. All Sciences are subordinate to Divinity in respect Conclusio. 2 of the end; therefore every man should study to be holy, what Science soever he profess: but profane men think that it becometh not a Physician to be holy, because they understand not that these Sciences are subordinate to Divinity in respect of the end. EXERCITATI. II. What use reason hath in Divinity. 2 Cor. 10. 5. And bringing into captivity every thought to the obedience of Christ. AS God in the creation set up two lights to guide and to direct the world, Gen. 1. 16. so the Lord hath given two lights to direct man; the light of reason to direct him in things below here, and Divine light to direct him in things above: these two lights the Grace doth not extinguish reason, but rectifieth it. one of them doth not extinguish the other, but only diminish it, and maketh it fall down and give place, and then rectifieth and exalteth it. Esa. 42. 15. I will make the rivers ylands, and I will dry up the pools. The rivers come from the fountains, but yet when the light of grace cometh in, than the rivers are diminished and they decrease that the dry land may appear: reason is not taken away here, but it falleth down and giveth way to grace; but the pools shall be dried up, that is, grace taketh away schisms and heresies and drieth them up: but when reason submitteth herself to Divinity and is rectified, she hath good use in Divinity. And even as a Dwarf set upon a Giant's shoulders seethe much further than he did before: so doth reason when it is rectified by Divinity; and so grace doth not extinguish reason but perfecteth it: and therefore justine Martyr called religion true philosophy, and then he saith, he became a Philosopher when he became a Christian. Let us consider first what is above the reach of reason Things that reason is not able to do in Divinity and matters of Faith. in Divinity. First, reason cannot be a judge in matters Divine, for reason can never judge of the object of supernatural verity. Reason showeth this much to a man: when it seethe the antecedent and the consequent, that this followeth rightly upon that: but reason never judgeth of the object of supernatural verity, but Divinity enlighteneth the mind and maketh the spiritual man to judge of this. A Carpenter when he is working, doth see by his eye when he applieth the Simile. square to the wood, whether it be straight or not; but yet his eye (without the which he cannot see) is not the judge to try whether the tree be straight or not, but only the square is the judge: So reason in man (without the which he could not judge) is not the square to try what is right or what is wrong, but the Word itself is only the rule and square; reason cannot consider how faith justifieth a man, or whether works be an effect of faith or not, but reason can conclude only ex concessis, of things granted, if faith be the cause and works the effect, than they must necessarily go together, and reason goeth no higher. Secondly, no midst taken from philosophy can make up a Divine conclusion, neither would it beget faith in a man. Example, God is not the efficient cause of sin, the efficient cause is a term attributed to God: here if a Divine should go about to prove either by logic or grounds of metaphysicke, this conclusion were not a Divine conclusion, whereupon a man's faith might rest, as if he should reason this ways, No efficient cause can produce a defect but an effect, God is an efficient cause, and sin is a defect, therefore God cannot produce sin; this were but an humane conclusion and could not beget faith. So if he should reason from the grounds of metaphysicke this ways, God is ens entium, and the properties of ens are unum verum bonum, therefore God who is ens entium cannot produce sin, because he is goodness itself; the conclusion were but an humane conclusion and could not beget faith: but if a Divine should prove the same by a midst taken out of the Scriptures, and should reason thus. 1 joh. 2. 16. All that which is in the world, is either the concupiscence of the flesh, or the lust of the eye, or the pride of life, not from the Father, this midst will make up a Divine conclusion which will beget faith in a man, and then the Christian man may say to the Philosopher as the Samaritans said unto the woman of Samaria, I believe not now for thy reason, but for the authority of God, which is the ground of my faith. Thirdly, Philosophy doth not enlighten the mind with spiritual knowledge, it inlightneth the mind only with a general knowledge whereof john speaketh, john 1. 9 Rom. 1. when he believeth, his reason at the first is mere passive; therefore this speech of Clemens Alexandrinus would be very warily taken, Philosophiam Lib. 1. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat; as though philosophy made an introduction to saving faith: And this speech of some Divines is harshly spoken, lumen natura accendit lumen gratiae, and Basils' comparison must not be stretched over fare, as Dyers before they bring on the most perfect dye, they die first with the base colour, to make it the more fit to receive the more bright colour: So humane learning may be a preparation to grace. But the comparison is too fare stretched here, humane learning is a preparation to make a man understand the axioms, syllogisms and logical part in Divinity; but a heathen philosopher having the help of nature, is no sooner converted to the truth. A learned Philosopher converted to the faith, may have a greater Certitudo evidentia. adhaerentia. certainty of evidence than a laicke, and may know the literal sense better, but he hath no greater certainty of adherence, as we see oftentimes when it cometh to the point of suffering. But seeing zeal is not always according to knowledge, therefore knowledge of humane Sciences is a great help to the knowledge of faith once bred, when it is sanctified. Philosophy must not transcend her bounds and Reason must not transcend her bounds. commit Saltum, as they speak in the Schools, when she taketh midsts which are mere philosophical to prove any thing in Divinity; this was the fault of most of the Schoolmen: but when she doth keep herself within her bounds, than she hath good use in Divinity. Matth. 22. the Sadduces reason this way concerning the resurrection. If there were a resurrection, than there should follow a great absurdity, that seven men should have one wife at the day of judgement: but this is absurd: therefore, etc. But Divinity telleth reason, that here she goeth without her bounds, measuring the estate of the life to come, by the estate of this life, and borroweth midsts which are not Divine to prove this conclusion; for in the life to come we shall be like Angels, who neither marry nor give in marriage, and need not to propagate their kind by generation. Another example. Nicodemus reasoned this ways, He that is borne again must enter into his mother's womb, joh. 3. 4 no man can enter again into his mother's womb, therefore no man can be borne again: but Divinity teacheth reason that she transcendeth her bounds here, and useth a midst which is mere natural to prove a supernatural conclusion. A third example, Arrius reasoneth this ways; he that is begotten is not eternal, Christ is begotten, therefore he is not eternal: here Divinity telleth reason that she is out of her bounds, and applieth her midsts falsely. There is a threefold generation, first a Generatio Physica. Metaphysica. Hyperphysica. physical generation, secondly a metaphysical, and thirdly an hyperphysical: physical generation is this, when a mortal man begetteth a son, and this is done in time: metaphysical generation is this, when the mind begetteth a word, and this is always done in time: but hyperphysical generation is that eternal generation, and this is done before all time; and Divinity showeth reason how she misapplyeth her physical and metaphysical generation, to this eternal generation. Whether is such a proposition true in Divinity, and Quest. false in reason, the Son of God begotten from all eternity, true in Divinity, the Son of God begotten from all eternity, false in the court of reason: So Mary the Virgin bore a Son, true in Divinity: Marry the Virgin bore a Son, false in the court of reason? That which is true in one Science, is not false in another. Answ. In Israel there was a judicatory of seventy who judged of matters of greatest weight, and there was an inferior judicatory, consisting of three, and these judged of goods and matters of least moment: that which was truly concluded in the highest judicatory was not false in this inferior judicatory, although they could not judge of a false Prophet as the great Synedrion did, yet they held it not false in the lowest judicatory, when the great Synedrion concluded such a one to be a false Prophet: So that which is true in Divinity is not false in reason, but only above her reach; and if any thing were true in one Science, and false in another, then verum non esset reciproca affectio entis, that is, that which hath a being should not be true, and that which is true should not have a being, these two propositions should not be converted. There is a verity Veritas suprae rationem. juxtae rationem. infrae rationem. that is above reason, and there is a verity which is agreeable to reason, and there is a verity that is under reason, the first is of things taken up by faith, the second is of things taken up by reason, the third is of things taken up by sense, but there is no verity contrary to reason, it is not against reason to believe that a Virgin conceived and bore a Son, but it is above reason. We must not seclude reason altogether from Divinity, What use reason hath in Divinity. Christ himself used the help of reason against the Sadduces, and Paul against the jews, Heb. 7. 17. Thou art a Priest for ever, after the order of Melchizedek. This is revealed by God himself that Christ is the King of peace and righteousness, yet to prove this and to make it manifest to the misbelieving jews, he borroweth a help of a logical notation, saying, which is by interpretation, the King of righteousness, the King of peace, Heb. 7. 2. So Christ useth reason against the Sadduces: God is the God of Abraham, Isaac and jacob, hence he inferferreth this consequent, that they must live. But they say that Christ and Paul were immediately Object. directed by God, that they could not err in their Midsts, and conclusions as we do. If Paul's extraordinary calling had given him power to use reason, than they had spoken to the purpose, but Ans. he useth reason as common to him and to all other men, whether Apostles or not Apostles. But they say, that Christ's authority and Paul's was Object. greater than ours is. This we grant, they disputed against those Answ. who acknowledged not their authority, but yielded only to them, in respect of the force of the arguments, is it not lawful for us to do the same against our adversaries? which Christ did against the Sadduces, and Paul against the jews. But whatsoever was pronounced by Christ against Object. the Sadduces, or by Paul against the jews, it became by and by holy Scripture, which we cannot say of our conclusions. Although arguments used by Christ and his Apostles Answ. became by and by the Word of God, yet it will not follow that we may not use these midsts brought forth by reason, although they become not Scripture; but then that would follow if we brought forth these principles of reason, to make them the object of our saving faith. Whether were the Sadduces bound to believe this Quest. argument of Christ's, as an article of their faith, or not? By the force of this consequence as it were the Ans. work of reason, they were not bound to believe it, but as it was proved to them out of the Scriptures they were bound to believe it. Seeing humane midsts have no force to bind of Quest. themselves, why are they used in proof against men? This is done for the infirmity of man, who is hard Answ. to believe, and the Divine midsts will not serve to refute the natural man. These who have good and perfect Simile. sight need no other midst to see by, but the light; but a man who is of a weak sight and purblind, useth Spectacles as a help to his sight: so the perverse heriticks make us to bring in these humane midsts, whereas the midsts taken out of the Word of God should serve by themselves to convince. When Christ rose again, Thomas doubted of the resurrection and thought that his body had been but a Spirit, but Christ bearing with his infirmity, by this humane midst proveth that he is flesh, because he may be touched and felt. Observe again that in Divinity some propositions are merely Divine, and some are mixedly Divine. These that are merely Divine, reason can do little thing here, it can but join the terms together, but it cannot take up these great mysteries; example, if I were disputing against the Monothelites who denied that there were two natures in Christ, and should reason thus; Where there are two natures, there are two wills; but in Christ there are two natures, therefore two wills. That in Christ there are two wills, this is a proposition merely Divine, reason can never take up this, yet reason showeth this much, where there are two natures there must be two wills, and it judgeth only of the connexion of these two, but it cannot judge of the verity of this, whether there be two wills in Christ or not. Ye will say then, what doth reason in the verity Quest. of these propositions which are merely Divine? Reason in a regenerate man concludeth not that to Ans. be false which is above her reach, but only admireth and resteth in this great mystery; and reformed reason enlightened by the Word of God, goeth this fare on, that she believeth these things to be possible with God which she cannot comprehend; but reason in a corrupt man will scorn and mock these things which she cannot comprehend, as the Stoic called Paul a babbler, Act. 17. 18, when he disputed against them for the resurrection, and called it a new doctrine. In these propositions again which are mixedly Divine, reason hath a further hand; example, No natural body can be in more places at once, Christ's body is a natural body, therefore it cannot be in more places at once; this is mixedly Divine, for the properties of a natural body showeth us that it cannot be in more places at once, and the Scripture also, showeth us that Christ's body is a natural body. But is not this a mixture of Divinity and humane Quest. reason together, when we borrow a midst out of the Scriptures, and then confirm the selfsame thing by reason? This maketh not a mixture of Divinity and philosophy, Answ. but maketh only philosophy to serve Divinity. When we use reason to help our weakness, we do not ground our faith upon reason or upon the light of nature, but upon that supernatural light; and the light of nature cometh in, but as in the second room Simile. to confirm our weakness: and as we ascribe not the price of the Ring, or the worthiness of it to the Hammer which beateth it out, but to the Gold itself, so our faith is not grounded upon humane reason or the light of nature, but upon the Word of God itself. How can reason serve in Divinity seeing the natural Quest. man perceiveth not the things of God, and the greater Philosophers, the greater enemies of grace? We must distinguish inter concretum & abstractum Ans. betwixt philosophy and the Philosopher: many of the Philosophers oppugned the mysteries of Divinity by their corrupt and natural reason: but true philosophy impugneth it not, and the greater light extinguisheth not the lesser, and verity doth not contradict itself; and truth in philosophy, is but the footestep of that truth which is in God by way of excellency. The conclusion of this is, contra rationem nemo sobrius Conclusi. dicit, contra scripturam nemo christianus, & contra ecclesiam nemo pacisicus: we must learn then to give every one of these their own place and not to reject reason altogether from Divinity, but to captivate her and make her a handmaid to Divinity. EXERCITAT. III That the end of Divinity here consisteth rather in practice than in contemplation. Luke. 11. 28. Blessed are they that hear the Word of God, and keep it. THe end of our Divinity here consisteth in doing rather than contemplation. If we speak properly, doing is not in the understanding but in the will; when reason divideth, compoundeth, or frameth any proposition within itself, than the understanding is not said The understanding is speculative, and setteth the will on work. properly to do, but contenting itself within itself, than it is speculative: but when the understanding setteth the will on work, than the will doth, & the understanding but directeth the will; and when the understanding reasoneth within itself, they call this actus elicitus; Actus elicitus. imperatus. but when the understanding setteth the will on work, they call this actus imperatus. A proposition in Divinity commandeth us either A proposition in Divinity commandeth practise, virtually or formally. virtually to practise, or else formally. Virtually it commandeth us to practise; example, This is life eternal, to know thee to be the only true God, and whom thou hast sent, Christ, joh. 17. 3. 11. This is a proposition which virtually includeth in it practise; for as the Hebrews say, verba notitiae includunt verba affectus, Words of knowledge include words of affection: if it be life eternal for us to know God, than it is life eternal also for us to love God. This proposition again in Divinity, Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, Matth. 22. 37. and thy neighbour as thyself, verse. 39 commandeth practise formally. Secondly a proposition in Divinity urgeth practice A proposition in Divinity, commandeth practise, mediately or immediately, either mediately or immediately: immediately, as God is summum bonum the chief good; out of this mediate proposition we gather an immediate, therefore we are to love him above all things. Thirdly, these conclusions in Divinity which conclude for practise, the propositions out of which they If the conclusions be practice, the propositions must be practice. are drawn, must also be for practice and not for contemplation, nam nihil agit extra genus suum, as they say in the Schools; as we cannot gather grapes of thorns, or figs of thistles, Matth. 7. 16. So new wine cannot be the cause why the Apostles spoke with diverse tongues; Act. 2. So we cannot gather conclusions of practice from speculative propositions. Fourthly, these rules which serve to direct men to practice may be called rules of practice, as the Carpenter's The word of God is a line and rule of practice. line in his hand is a line of practice, because it leadeth him to practise. So the Word of God is the line by the which we should walk, therefore it is a rule of practice, Gal. 6. 6. As many as walk according to this rule, peace be unto them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to work by rule or line, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Word is the rule of our working, therefore it teacheth us practise. But it may be said, that contemplation is the end of Object. Divinity in heaven to see God face to face, therefore is the end of our Divinity here upon earth. Contemplation in heaven leadeth us always to practise, and they can never be separate; for as below here Answ. those Sciences which we call inspectrices; as the mathematics, physic, and such (whose end consisteth not in doing) are the parents of moral philosophy and of doing, for by these we take up the nature of things, the goodness and the truth of them, and then we begin to esteem of them, and love them when we know them; so that contemplation bringeth forth always practise. The glorified Saints in heaven, coming nearer to the first cause, esteem more highly of him, and therefore they love him more sincerely, and return all praise to him. But it may seem that contemplation is more excellent Object. than practice; for Mary is preferred unto Martha, Mary for her contemplation to Martha for her action. When Mary and Martha are compared together, they Answ. resemble not the contemplative and the active life, but the natural and spiritual life; Mary careth for the spiritual life, and Martha for the natural. Did not Mary care for practise as well as Martha? sat she not at Christ's feet that she might learn practice, that she might wash them with her tears and wipe them with her hair? And because practise is joined always with knowledge, therefore the wisdom which is proper to the understanding is ascribed sometimes to the will, job. 28. 28. to departed from evil is understanding: and therefore it is, that justice and judgement are joined together in the Scripture, and they are called fools who do not according to their knowledge. And Solomon saith Eccle. 10. 2. The heart of a wise man is at his right hand, because his heart teacheth his hand to put things in practice. The end of our Divinity is more in practice than in contemplation; therefore these onagri or wild asses, the Heremites who lived without all society of men, forget the chief end wherefore they were set here, living rather like beasts than like men: and if we shall take a view of the ecclesiastical history, as out of Theodoret and Zozomen, we shall see how unprofitably these men have spent their time, leaving the congregation of the Saints of God. Theodoret writeth of one Macedonius Cap. 13. de historia religiosa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & gubba dict us est; gubba in the Syriac tongue is a Ditch, he was called gubba because he stood in a Ditch all his time, and he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he eat nothing but Barley pulse: See how unprofitably this man spent his time, not giving himself to reading of the holy Scriptures, for he was altogether ignorant of them; for when Flavianus the Bishop sent for him that he might make him a Minister, he was so ignorant of that which the Bishop had done unto him when he ordained him Minister, that being required the next Sabbath day to come again to the Church, answered him who came for him, that he was afraid to be made Minister the next Sabbath day also, and so refused to come; see how this holy man spent his life for forty years in contemplatin and what great progress he made in Christian Religion. So Theodoret maketh mention of one Styllites who From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar. stood under a pillar all his life time, and never came into a house. So Zozomen in his ecclesiastical history, Lib. 6. 29. writeth of one Pior, who going out of his father's house into a desert, vowed solemnly that he should never see any of his kinsmen or friends again, and living fifty years there he had a sister who longed to see him before she died: the Bishop pitying the poor woman, granted leave to Pior to come and visit her, and he returning into his country, & standing before the door called out his sister, and shutting his eyes, he said unto her, behold, I am your brother Pior, look upon me as much as you please; but she entreating him earnestly to come to her house, he altogether refusing went back again to the Wilderness: and so we read in Theodoret of one Adynus; who lived ninety years in the In Sacra hist. lib. 14. 8. Wilderness and never spoke to any man, as if he had been possessed with a dumb Devil: this is that holy contemplative life which the Church of Rome commendeth so much, but this is pure Religion, to visit the fatherless and widow in their necessity, jam. 1. 27. These Heremites living this contemplative life were like Polyphemus having but one eye in his head, and looking ever up but never down. The Schoolmen differ but little in this point, how The opinion of the Schoolmen in this point. Divinity teacheth us practise. Thomas and his followers say, that fides non est recta ratio agendi, sed recta ratio sentiendi; and therefore Contra gentiles he compareth faith to hearing rather than to sight, but he addeth that practice followeth faith as the fruit of it: but Scotus maketh faith to be habitus practicus. Ye see how both of them insist in this, that Divinity consisteth in practice. The Lord Num. 15. 38. 39 commanded the Israelites The end of the Sadduces and Pharises Divinity. to make fringes upon the borders of their garments, that they might remember the Commandments of the Lord and keep them; the Sadduces gave themselves only to look upon the fringes, and if they had only remembered the Law, they thought then they had discharged their duties; but the end of the Pharises was to remember their own traditions. So the end of The end of the Monks and jesuits' Divinity. the Monks Divinity now is only idle contemplation with the Sadduces; and the end of the jesuites Divinity now is only to practise mischief: and many Christians when they read the Scriptures now, they read them not for practise, but for to pass the time with; they are like little children who seek Nuts to play, but not to break them and eat the kernels. The conclusion of this is, jam. 1. 22. Be ye doers of the Conclusi. word, and not hearers only, deceiving yourselves. EXERCITAT. FOUR Of Adam's knowledge before his fall. Gen. 2. 19 Whatsoever Adam called every living creature, that was the name of it. FIrst, consider in Adam's knowledge, the manner how he got this knowledge, and secondly the measure of his knowledge. His knowledge was inbred knowledge and not acquired; for as soon as he did behold the creatures, never Of the manner how Adam got his knowledge. having seen them before, he gave them all names according to their nature. This knowledge being inbred it could not be acquired also; nam duplex ejusdem scientiae in uno subjecto, non datur causa, there cannot be two causes given of one, & the self same knowledge in one subject, although one and the self same knowledge cannot be said both to be acquired and inbred, Adam's inbred knowledge, and our acquired knowledge, are not divers sorts of knowledge. yet Adam might have had experimental knowledge, afterward of his inbred knowledge: His inbred knowledge and our acquired knowledge, are not diverse sorts of knowledge, for as the sight restored to the blind although it was miraculous, yet when he saw, it was one sort of sight with our sight: so these inbred habits and acquired habits, are but one sort of habits; but these inbred habits in Adam, and infused habits, were more excellent than acquired habits; for these things which God doth, are such that nature cannot produce the like, or so perfect: as that wine which Christ made miraculously at the marriage of Cana in Galilee, joh. 2. Things done miraculously, are more excellent than nature can produce them. was more excellent wine than other natural wine: so when Christ cured the blind, their sight was more perfect than our natural sight; so when he made the lame to go Act. 3. 16. So the habits of inbred knowledge in Adam, were more perfect than any other sinful man could ever attain unto, after him. The creatures are less than the knowledge of God; Of the measure of Adam's knowledge. they were equal with the knowledge of Adam before his fall, but they exceed our knowledge now. When the eye looketh upon the white colour, it scattereth the Simile. sight, and the white colour exceedeth it; but when it looketh upon the green colour, exaequat visum, and it is a proportionable object for the eye: but when it looketh upon a tawny colour, it is less than the sight. So the creatures are less than God's sight; they were equal with Adam's sight before his fall, like the green colour, and they exceed our sight since the fall, as the white colour doth exceed our sight; and because the heart since the fall is not so capable and so large to comprehend the knowledge of these creatures as it was before the fall, therefore it is said, 1 King. 4. 29. that the Lord gave Solomon a wise heart as the sand of the Sea shore, that is, to know an innumerable kind of things like the sand of the sea. When a man is to infuse liquor into a Simile. narrow mouthed vessel, that none if it run by, he enlargeth the mouth of the vessel: So did the Lord enlarge the heart of Solomon that he might conceive this heavenly wisdom, and the knowledge of all things; but the mind of Adam before his fall needed not this extension to rcceive these gifts. Secondly, the great measure of this knowledge which Adam had before his fall, may be taken up this ways. The Hebrews writ that there were four gates by the which Adam entered to see the Lord: the first Porta creaturarum visibilium intelligentiarum. majestatis. gloria. was the gate of the visible creatures, the second was by the gate of the Angels, the third was by the gate of majesty, and the fourth was by the gate of glory; and they say that Adam entered three of these gates, but the fourth was shut that he entered not in at it in this life. The first gate was opened unto him, for in the creatures below, here he saw the majesty and glory of God. The Scriptures when they express any great thing, they join the name of God with it, as Ezek. 13. 9 great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est epitheton omnis rei admirandae & magnae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hail is called God's hail or sent by God, el gabbish. So 1 Sam. 26. cecidit sopor domini super eos, that is, a great sleep fell upon them. So a strong Lion is called ariel, the Lion of God, 2 Sam. 23. 10. So Moses is said to be fair to God, that is, very fair, Act. 7. 20. So Ninive was great to God, that is, very great. The beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and greatness in the creatures led Adam to take up how great the Lord was. jacob when he saw Esau reconciled unto him, said, I have seen thy face, as though I had seen the face of God, Gen. 33. 10. This glimpse of goodness in the face of Esau, made jacob take up, how good God was unto him. The second gate was porta intelligentiarum, the knowledge of the Angels, they resembled God more than any visible creature doth, therefore they are called Gods Sons, job. 1. Chapt. and 38. Chapter, 7. verse, and they see his face continually. Matthew 18. verse 10. As the King's courtiers are said to see his face continually, 2 King. 25. 25. and the Angels conversing with him, made him to come nearer to the knowledge of God. The third gate was porta Majestatis, he saw the majesty of God more clearly than any other did. Moses is said to see the face of God, and yet it was but the sight of his back parts, compared with Adam's; and we see him but through a grate, Cant. 2. 11. Heb. 11. 26. The fourth gate was porta gloriae. That gate was reserved to be opened for him in the heavens. Let us compare the most excellent men with Adam, and see which of them came nearest unto him; in some things Moses came nearest to him, in sums things Solomon came nearest unto him, and in some things Daniel, in some things joseph, but Christ the second Adam excelled them in all. In the knowledge and sight of God and his attributes, Moses came nearest to him. Exod. 33. 13. Teach me thy A comparison betwixt Moses and Adam. ways, that is, thy attributes. So Psal. 103. 7. He made known to Moses his ways, that is, his attributes, for he subjoineth, the Lord is merciful and gracious, slow to anger, and full of compassion, and he chideth not for ever; here his ways are his attributes, Moses came nearest to Adam in this knowledge. Solomon in the knowledge of the politickes came nearer to Adam's knowledge than Moses did; Moses sat A comparison betwixt Solomon and Adam. all the day long to judge the people, Exod. 18. and he stood in need of Iethro's counsel to make choice of helpers; but Solomon could have found out all these things by himself without the help of another. Solomon begged wisdom of God, and it was granted unto him, he desired wisdom to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be precedent of his counsel, and to be his assister or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rule happily, Wisdom. 9 4. Solomon came nearest to the knowledge of Adam in the Politickes, and he is preferred to the wisest within the Church, as to Heman and Dedan, 1 King. 4. 3. and to the wisest without the Church, as to the Egyptians. As he came nearest to Adam's knowledge in the Politickes, Solomon came nearest to Adam's knowledge in the Politics. so likewise in the knowledge of natural things, for as he wrote from the Cedar of Lebanus to the Hyssop that grew out of the Wall, 2 King. 4. 33. that is, as josephus explaineth it; he wrote parables and similitudes taken from every one of these kinds: and Tertullian saith well, Familiar est sacris scriptoribus ut sublimiores veritates explicent per sensibilia; nam idem qui est author naturae, est author gratiae: It is an usual thing to the holy writers to illustrate heavenly things by earthly comparisons, for he that is the God of nature is also the God of grace. Solomon wrote from the tall Cedar to the small Hyssop that groweth out of the wall, that is, from the greatest to the smallest, than he passeth by none of them: for it is the manner of the Hebrews to mark The Hebrews mark the two extremes and leave the midst for brevity. the two extremes, and to leave the midst for brevity's cause, as Num. 6, 4, from the kernel to the husk, here the Scripture omitteth the wine which is the midst betwixt the kernel and the husk. Another example, Exod. 11. 5. And all the first borne of the land of Egypt shall dye, from the first borne of Pharaoh that sitteth upon the throne, unto the first borne of the maidservant that sitteth behind the Mill. The Scripture omitteth the midst here, the rest of the people for shortness, and expresseth only the two extremes, the highest and the lowest. A third example, job 24. 20. The womb shall forget him, and the worms shall feed sweetly upon him, the birth, and the grave, the two extremes include the whole life. So Psal. 121. 8. The Lord shall keep thy going in, and going out, that is, all thy ways: So Solomon writing of the two extremes, the tallest and the least, includeth all the rest. Now if Solomon had such knowledge of these natural things, much more had Adam. Adam had such knowledge of the creatures that he Adam gave fit names to the creatures, knowing their qualities and nature. gave them fit names in the Hebrew expressing their natures, he was a good nomenclator to give every thing the right name. Plato in Cratillo showeth that he who giveth the right name to a thing, must know the nature of it very well; but since the fall men impose wrong names to things, as they call light darkness, and darkness light. When he gave names to the creatures, he gave To what things Adam gave names and to what he gave no names. not names to these creatures in particular that had not principium individuationis in se, and which differed not something in subsistence from others, as all herbs of the same kind, and trees and stones of the same kind; he gave not a name to every one of them in particular, but gave one name to them all of the same kind: but these who differed not in essence but in the manner of their subsisting, to these he gave divers names, as he called himself Adam and his wife Eve. And we are to observe that there are many names which Adam Adam gave names to many things which are not found now in the Scripture. gave to the creatures in the first imposition, which are not found in the Scriptures now: the Elephant the greatest beast upon the earth, yet it hath no proper name given to it, in the Scripture it is called Behemoth, job 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur. 15. and the teeth of the Elephant are called Shenhabbim, the teeth of Ivory, but not the teeth of the Elephant; and usually the Scripture expresseth only the word teeth, as 1 King. 10. 18. he made a Throne of teeth, but not of the teeth of the Elephant, because the Elephant was not so known to the jews; therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis. Ezek. 27. Scripture doth only circumscribe this beast and the horns of it; but Adam gave the greatest beast a proper name when he imposed names to the beasts. When Adam imposed names to the beasts, he imposed proper names to them, not circumscribing them Adam gave proper namer to the creatures. as the Scripture doth now for our capacity; example, Shemamith with the hands of it takes hold on king's houses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia, and Solomon sent for such, 1 King. 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because this word is a hard word to be understood, and may signify either a Spider weaving with her hands; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkey with a long tail (for kings are delighted in their palaces with such when they see them hung by the hands) because we cannot take up the nature of this beast by the name alone, therefore the Scriptures by the effects and properties of it, describeth it more at large for our capacity; but Adam at the first imposed the simple name. These names which Adam gave to the beasts at the Names which Adam gave were perfect names. first were most perfect names, therefore ye shall see other languages to keep some footesteppe still of the first imposition, as 1 King. 10. 22. Tukkijm are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peacocks, the Talmud calleth it Tabhas, the Arabic called it Taus, and the Latin Pavo. David came nearest to Adam in prudency, for although A comparison betwixt David and Adam. he was not so wise as Solomon, yet erat prudentior Salomone he was more prudent than Solomon; therefore the woman of Tekoah said to him, Thou art wise as an Angel of God, 2 Sam. 14. 20. The Lord asked the king of Tyrus if he could match A comparison betwixt Adam and Daniel. Daniel in wisdom, Ezek. 28. 3. Behold thou art wiser than Daniel, there is no secret that they can hide from thee. Daniel exceeded all the Chaldeans in wisdom, and the Chaldeans exceeded the Tyrians, therefore Daniel fare exceeded all the Tyrians: but yet if we will compare daniel's wisdom with the wisdom of Solomon, it will come fare short; for Solomon exceeded all the children of the East in wisdom, and came nearest to Adam's knowledge, no sort of wisdom was hid from Solomon, Daniel only exceeded in interpreting of secrets and heavenly visions. joseph came nearest to him in economy, Psal. 105. 22. A comparison betwixt joseph and Adam. he exceeded the Princes of Egypt in wisdom, & taught their senators. jesus Christ the second Adam, the personal wisdom A comparison betwixt the first Adam, and the second Adam Christ. of God his Father, fare excelled Solomon; here is a greater than Solomon. jesus Christ the second Adam as he excelled Solomon fare; so did he the first Adam in wisdom, Psal. 45. 2. Thou art fairer than the Children of men, in the original it is jophjaphitha, which the Hebrews doubling, express the great beauty that was in him; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes it is put in two words, as jer. 46. gnegla jephe pija, that is, very fair. Christ the second Adam in outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty exceeded not, Non erat decor in fancy ejus, He had no form nor comeliness: and when we shall see him, there is no beauty that we should desire him. Esay. 53. 2. but in inward wisdom and grace he was fairer than the Sons of men, and excelled the first Adam. The conclusion of this is, Adam having such measure Conclusion. of knowledge before his fall, what great presumption was it in him to presume above that which was revealed unto him. Let us be content not to be wise above that which is written, 1 Cor. 4. 6. and let us remember that saying of Augustine, Multi propter arborem scientiae amittunt arborem vitae. EXERCITAT. V How the Law is said to be written in the heart of man after the fall. Rom. 2. 15. Which show the work of the Law written in the hearts. FIrst, let us inquire how these first Principles which are called primo-prima, are made up in the hearts of man. Secondly, how these secundo-prima principia are deduced out of these. And thirdly, how these principia make up this which we call Conscience: and lastly, we shall show that man by this natural knowledge engraft in his heart, cannot come to the true and saving knowledge of God. These first Principles are made up after this manner: The Lord hath put two faculties into the Soul, one which we call speculative in the understanding, and another which we call a practik faculty in the will, to prosecute these things which the understanding showeth to her. God hath placed first the speculative in the understanding, that it might follow that eternal reason that is in God's Law; for as it is the perfection of Art to imitate nature, so it is the perfection of nature to imitate this eternal reason, which is God's Law; Then he hath placed the will into the soul of man to prosecute those things, which the understanding the speculative faculty showeth unto it. There are some primo-prima principia, in the speculative Some principles in the speculative, and some in the practice faculty. faculty, and some in the practic faculty; this is a principle in the speculative faculty; Omne totum est majus sua parte, and this is the first principle in the practic faculty, the will, Matth. 7. 12. Whatsoever ye would that men should do to you, do ye even so to them. These primo-prima principia are not naturally known How the first principles are known. quoad actum perfectum, but they are in potentia propinqua, that is, they may be most easily known; for that which is actually perfect in the first degree, is always known, and as soon as the creature existeth, so soon they are known; as the knowledge of an Angel is not potential but ever actual: but these first principles are made up without any reasoning discourse or foreign help. And as it is natural for a stone to move downward, although it be not always moving downward, yet because it hath that weight within itself, and needeth no other help to make it move downward, as it needeth of a foreign help to cause it to ascend; therefore this motion is said to be natural to it. So because How the first principles are natural to the mind. the mind can make up these principles without any discourse; therefore they are said to be natural to it: but when we make up a conclusion in a syllogism, the knowledge of this conclusion is not so easily known to me: but we must borrow some midsts, which are more known to us, to make up this conclusion. These first principles are naturally known, but the conclusion in the syllogism is ratíonaliter known only, by way of discourse. These first principles the Divines First principles are naturally known, but the conclusions are known by discourse. call rationes eternas, dignitates, immobilia principia, and the Greeks' call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the judgement be sound and well disposed, than it agreeth to those first principles; but if it be corrupt it declineth them. It is not necessary that all agree in these first principles, for although some be found who deny them, yet they stand as principles to those who are of sound judgements; children and mad men understand not these first principles, yet those who are of sound judgement, do acknowledge them. These first principles are not actually written in the The first principles are not actually, but potentially written in the mind. heart of man, but potentially: the mind of man is not like a seminary, which containeth in it divers sorts of seeds: neither is it like the Flintstone which hath the fire lurking within the veins of it, and being strucken upon the steel, casteth out the sparkels of fire which lurked in the veins of it before: but it is like unto the eye, which being enlightened by the Sun, hath that natural faculty in it to discern colours: So the mind frameth these principles when the objects are laid before it. A difference between the first inbred principles, and the second inbred principles. And out of these primo-prima principia, the mind frameth, and maketh up secundo-prima principia: the difference betwixt these primo-prima principia, and secundo-prima is this: these primo-prima principia, first inbred principles are contained in the conclusions; but these secundo-prima principia, these second inbred principles, are as conclusions contained in the principles: now to clear this by example; this is a first inbred principle in the mind; whatsoever ye would that men should do to you, do ye even so to them: this is a second imbred principle drawn from the first, ye shall not murder; this conclusion drawn from the first principle, containeth in it this first principle, whatsoever ye would men, etc. So that any man may infer thus; I may not kill my neighbour, because I will that no man should kill me; here this principle is contained in the conclusion. There are other conclusions drawn from these secundo-prima principia, which may be called Difference between the conclusions drawn from the first principles, and the conclusions drawn from the second inbred principles. tertiae conclusiones, and these are not so easily made up as the first; here the conclusions are contained in the principles, and not the principles in the conclusions as before; example, honour thy father, and thy mother; this is a second principle; and this; thou shalt rise up before the hoar head, Livit. 19 23. is a conclusion of the third sort: for this followeth not so clearly as the former conclusion, Ye shall rise up before the hoar head; therefore ye shall honour your father and your mother: but rather this ways, ye shall honour your father and your mother; therefore ye shall rise up before the hoar head: hear the conclusion is contained in the principle and not contra. This law written in the heart of man, maketh up this Conscience, what. which we call conscience, which is an inbred light in the mind of man, teaching him to follow that which is good, and to eschew that which is evil: and it is called conscientia, quasi concludens scientia; and it hath a twofold A twofold act of the conscience. Act; the first is to give testimony to things, whether we have done them well or ill; if we have done them well, than it giveth testimony for us, Rom. 9 1. my conscience also bearing me witness; and if we have done evil, than it testifieth against us. Gregory Nazianzen Greg. Nazain. used to call the conscience paedagogum animae; for as a Pedagogue waiteth upon a child, and commendeth him when he doth well, and whippeth him when he doth evil; so the conscience when a man sinneth, it stingeth him like Hornets, Deut. 7. 20. but when he doth well, it alloweth him: and that which we call conscience, the Syriack calleth it Tira, Rom. 2. 15. Which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscientia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit, pinxit. a painted thing, for the conscience now is like a table, in which sundry things are painted; and this sort of writing in the consciences, hath not been unfitly compared to that writing, which we writ with the juice of an Onion; here the letters at the first are not legible, Simile. but hold the paper to the fire, and that maketh the letters legible: So these evil deeds, which sink first into the conscience, and are not legible, yet when the conscience is put to the fire of God's wrath, than they begin to appear legible, and then the Lord setteth their sins in order before them, Psal. 50. 21. The second act of the conscience is to bind or lose; for even as a man, when he is bound hand and foot, he cannot stir out of the place; so the light which is in the conscience, bindeth the will of man, so to do a thing; that he cannot do any other thing unless he sin against it. Rom. 14. 23. Whatsoever is not of saith is sin, that is, whatsoever he doth against his conscience, in that, he sinneth. This conscience is either a good conscience, a bad conscience; a doubting conscience, a probable conscience, or a scrupulous conscience. Conscientia recta. erronea. dubia. probabilis. scrupulosa. A good conscience is that, which is well informed, and concludeth rightly. A bad conscience is that, which is wrongly informed, and concludeth falsely. A doubtful conscience is that, which neither doth assent nor dissent, and therefore concludeth nothing. A probable conscience is that, which concludeth as it thinketh, upon probable and good reasons. And a scrupulous conscience is that, which concludeth, but with some fear or doubting, which troubleth the mind. Let us take but this one example for all in the case of eating of meat: The good conscience A difference between these sorts of conscience. saith, To the pure all things are pure, and therefore I may eat of this meat: the bad conscience of the jew saith, Touch not, taste not, handle not; therefore I will eat none of this, because it is unclean. The doubtful conscience doubteth whether he may eat of it, Rom. 14. 23. but doth not fully conclude with the jew, that he may not eat of it. The probable conscience is this, which upon probable grounds, concludeth to eat of it. In Corinth some doubted whether they might eat of flesh sold in the Shambles, 1 Cor. 10. because perhaps they might light upon that in the Market, whereof the other part was sacrificed to Idols; but the probable conscience concludeth to eat of it, because in the Shambles it hath no relation to the Idol, and it knoweth, by all probability, that the rest of it was not sacrificed to Idols, but that the Priest got the rest for his portion; he seethe others who are men of a good conscience, eat of such; and upon these probable grounds he eateth of it. The scrupulous conscience is this which inclineth to eat, but with fear and grief to his mind, when he eateth it. The light in the conscience since the fall maketh not The light of nature since the fall maketh not up a good conscience. up this good conscience, but it maketh this ill conscience, and it troubleth the scrupulous conscience, and this doubtful conscience. This bad conscience it excuseth or accuseth: it excuseth When the bad conscience excuseth or accuseth falsely. an unregenerat man falsely, when he heareth the curses of the Law, and blesseth himself in the meantime, Deut. 29. 19 joh. 16. 2. Secondly, it excuseth him falsely, when he assenteth to the principles in general; but when he cometh to the particular application; he concludeth not rightly. When the Husbandmen killed the Lord of the Vineyard, Christ asked of the jews, what should become of these Husbandmen? Matth. 21. 41. they answered, he will destroy these wicked men: but Luk. 20. 16. when they consider this, that the matter touched them more nearly, than they said God forebid. The thing which they assented to in the general, they shun it in particular, as if they should say, we are no such men, and we hope that God will not so deal with us. So when it accuseth for the breach of any superstitious ceremony, as it did the superstitious Philistines; if they did but tread upon the Threshold of the Door, where Dagon break his neck, 1 Sam. 4. 5. So a bad conscience accuseth a man truly sometimes, as Eccles. 7. 22. for oftentimes also, thine own heart knoweth that thou thyself hast cursed others. The conscience bindeth as the Lord's deputy; the The conscience is God's herald. conscience may be compared to the King's Herald. The Herald intimateth to the Subjects the King's laws; When they are intimated, the Subjects are bound to obedience: but if the Herald should make intimation, of that which were not the King's Law, unto the Subjects; yet they are to give obedience to it, until they know the contrary: so a man is bound to obey his conscience, that is, to do nothing contrary to it, although it intimate a falsehood unto him. How can an evil conscience bind a man to that Quest. which is evil; it being God's Deputy, and God can bind no man to do evil? It bindeth him not simply to do the evil, but it bindeth Answ. him to do nothing against it: God cannot bind a man so, but he simply bindeth him always, to do right because he cannot err; judging that to be done which is not to be done, as the conscience doth. When a good conscience doth bind a man, and Quest. when an evil conscience doth bind a man, what is the difference between these two sorts of binding? A good conscience bindeth a man for ever, but a bad Answ. conscience bindeth not for ever, but only so long as he taketh it to be a good conscience: he is bound to do nothing against his conscience, albeit it be erroneous: but he is bound to search the truth, and then to lay aside this erroneous conscience. So out of these principles naturally bred in the heart, A difference between the law of nature and the laws of nations. arise all these laws which are written in the heart; and they differ from the laws of nations, or municipal laws of countries. Esay 24. 5. saith, they have transgressed the laws, changed the ordinances and broken the everlasting covenant: they have transgressed the Laws, that is, the municipal Laws of the commonwealth: they have changed the ordinances: that is, these things wherein all nations agree; as not to do wrong to strangers, to ambassadors and such: and then he cometh to the greatest of all; they have broken the everlasting covenant; A greater sin to break the law of nature than the law of nations. that is, the law of nature: it is less to break a municipal law, than the law of nations; or it is less to transgress the law of nations, than to violate the Law of nature; for this Law is that: light which lighteneth every man, that cometh into the world, joh. 1. 9 A man by this natural knowledge, cannot be brought Natural light cannot bring a man to the knowledge of his own salvation. to the knowledge of his salvattion; therefore the Law must be written anew again in his heart. It is a strange position of Clemens Alexandrinus, who holdeth that there was alia justitia secundùm legem naturae, alia secundùm legem Mosis, et alia secundùm Christum; and he calleth these two first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or degrees to lead to Strom. cap. 6. 7. Christ; and as the Law led the jews to Christ, so did philosophy lead the Greeks'; and hence he concludeth, that the good men amongst the Heathen were saved, or at least had some steps to salvation. The conclusion of this is, seeing the conscience is so Conclusion. obscured, and corrupted through the fall, we must labour to reduce it to the first estate again. When a compass is out of frame, we touch the needle of the compass with a Loadstone, that the stone may draw it right to the pole again: So the mind must be touched with the Loadstone of the Spirit of grace, that it may come back again to the Lord, as to the pole. EXERCITAT. VI Of the seven Precepts given to Noah. Act. 15. 20. We writ unto them that they abstain from things strangled, and from blood. BEfore the Law was written, the Hebrews say, that the Lord gave to Noah seven Precepts, which were delivered of Noah by tradition to his posterity after him; these the jews call pirke abhoth, capitula patrum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions of the fathers. The most ancient & first tradition that we read of, was that, Gen. 32. 32. because jacob halted upon his thigh, therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh unto this day; So were these seven precepts delivered by tradition. The first was against strange worship or idolatry, 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship false gods; and this they 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called gnabhuda zara, strange worship. The second they called it gnal birkath hashem, that is, they should bless 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of God. The third was gnal shepukoth dan●mim, that is, he was forbidden to shed innocent blood. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth was gnalui gniria, that is, he should not defile 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself with filthy Insts. The fift was gnad hagazael, de rapina; that he should take nothing by violence or 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theft. The sixth was, gnal hadinim de judiciis. The seventh was, abhar min achai, ne menbrum de vivo; that 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should not pull a member from a living creature, and eat of it. This precept they say, was given last to Noah, Gen. 9 4. but the flesh with the life thereof, which is the blood thereof, shall ye not eat: that is, (as the jews How this precept of Noah not to eat blood is to be understood. interpret it) ye shall not pull a member from a living creature, & eat of it, as the wild beast doth; but to stay until the beast be killed, and then eat the flesh thereof: neither shall ye eat the blood while it is hot, as if it were yet in the body: this is cruelty, & against a moral precept; to eat hot blood while the life is in it; for where the reason of the Law is perpetual, the Law must Where the reason of the Law is perpetual, the Law is perpetual. be perpetual. The reason of the Law is; ye shall not eat blood because the life is in it; so long as the life is in it, ye must not eat it: and see how this sin, Ezek. 33. 35. is matched with other great sins. Ye eat with the blood, and lift up your eyes towards your Idols, and shed blood, and shall ye possess the land? The moral transgressions of the Law joined with it here, sheweth that it is cruelty to eat hot blood. But Levit. 7. 27. was the ceremonial part of the Law: and the Apostles in the council, Act. 15. forbiddeth them to eat any thing that was strangled; whereby they meant the ceremonial part of the Law. Whether are we to take these precepts as ceremonial or as moral? Quest. The most of these are moral precepts, and the Answ. same which are set down again in the Law: For when the Apostles biddeth them abstain 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 nakedness according to the phrase of the Scripture, is meant of bodily pollution and not of spiritual fornication. Now besides these moral precepts set down by Of eating of blood, see more in the appendix of Command. 6. the council; they interlace this ceremonial precept de suffocato, forbidding to eat things strangled; and they give the reason wherefore the Gentiles should abstain from these, Act. 15. 21. For Moses is read in their Synagogues every Sabbath, as if james should say, they Why the Apostles forbidden to eat blood or things strangled. profess not only the moral Law, but also the ceremonial Law yet; therefore ye Gentiles shall do well to abstain, from these things which may give them offence. The jews respected these precepts most, because they were kept in the Church even from Noah's days. The Hebrews add further; that there was no other precept given until Abraham's days; then God added the precept of circumcision, and afterwards taught them to separate tithes. The Lord taught his Church in her infancy this God at the beginning taught his Church by tradition and not by write. ways 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 spoke immediately 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 divers ways how God revealed himself extraordinarily to his Church. Heb. 1. 1. God who at sundry times, and in diverse manners spoke in times passed unto the Fathers by the Prophets. GOd manifested himself to his Church; first by prophecy, secondly, by the holy Spirit, thirdly by God revealed himself to his Church four ways. Urim and Thummim, and fourthly by the pool Bethesda. First by prophecy. There were sundry sorts of prophecy: Sundry sorts of prophecy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first was lepi face to face, to Moses only. This sort of prophecy 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 himself to Moses' face to face, and he knew How the Lord manifested himself to Moses. him by his name, that is, not only by the face, as Princes know many of their Subjects; but he knew him inwardly, and liked him: this was notitia approbationis. Moses' saw God face to face, yet he saw not the essence of God, for he dwelleth in a light inaccessible. john saw Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john saw God three manner of ways. 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 Lord's day, Rev. 1. 10. Although john lay in the bosom of Christ and was his beloved Disciple, yet he saith, No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father he hath declared him. joh. 1. 18. When God spoke to Moses, he spoke to his underderstanding Differences betwixt the revelations made to Moses, and to the rest of the Prophets. immediately. A man hath a right ear, and a left ear; the understanding is like the right ear and the fantasy is like the left ear: he spoke to Moses Differ. 1 right ear, to his understanding: but when he spoke to the rest of the Prophets, by some shapes and visible forms; he spoke first to their left ear. Moses' saw no visible shapes nor forms, except only in the entry of his calling, when he saw the bush burning, Exod. 3. 6. and the Angel coming to kill him in the Inn, Exod. 4. 24. and when he saw the pattern of the Tabernacle in the Mount, Heb. 9 but usually God manifested himself to his understanding. Secondly, the other Prophets were astonished and weakened at the sight of God. Dan. 8. 27. and I Daniel Differ. 2 fainted and was sick certain days, and I was astonished at the visions. So Ezekiel fell upon his face when the Lord revealed himself unto him. Chap. 3. 27. But Moses was never afraid 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 Inn. Thirdly, Moses needed not such preparations before he prophesied, as some of the other Prophets did. Elisha Differ. 3 before he prophesied, called for a Minstrel to settle his passions; that he might be the more fit to receive his prophecy. 2 King. 3. 15. But Moses needed not such a preparation. So Paul when he was ravished to the third heaven, this knowledge which he got, was intellectual, and it was neither by the sight, nor by the fantasy: and whether the soul was in the body here tanquam in organo, vel tanquam in sede only, it may be See junius de purgatory. doubted. The second sort of prophecy, was by vision; as when Moses 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 fantasy in a dream. These visions which he show to the Prophets, sometimes they were of things which really existed; as Zacharie saw josuah the high Priest, and Satan 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 shown to Daniel, and to john in the revelation. When the Lord revealed himself to the Prophets The Lord appeared to his Prophets, sometimes immediately, and sometimes by an Angel. in these visions: sometimes he spoke mediately to them by an Angel. As Exod. 3. 2. God is said there to appear to Moses; but Act. 7. 30. an Angel is said to appear in the burning bush. Sometimes again in these apparitions, he immediately appeared to the Prophets. joh. 12. 40. He blinded their eyes, etc. these things he said when he saw his glory, that is, when he saw Christ's glory. When the Angels did appear to the Prophets in these visions, they appeared in the shapes of men, but The Angels ever appeared in the likeness of men, but not in the likeness of women or beasts they never appeared in the likeness of women, fare less in the likeness of beasts, as the Devil doth: therefore Levit. 17. 7. they shall no more offer their sacrifices unto Devils, in the Hebrew it is, leshegnirem, to the hoary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ones; because the Devil appeared in these shapes. When the Cherubims appeared they carry the face of a man, the crest of a Lion, the feet of the Ox, and the wings of an Eagle; they had not four faces (as some think) but in something they represented man, in something the Lion, in something the Ox, and in something the Eagle: panim here should be translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Angels appeared in the likeness of man, they were more glorious than any man. When the Angels appeared to the Prophets, there was more glory in them, then in other men; although sometimes they concealed this glory for a while, as may be seen Gen. 18. comparing it with Heb. 13. 2. When Paul saw an Angel standing by him in the likeness of a man of Mecadonia; there was more glory in him, than in all the men of Mecadonia, Act. 16. 9, Because the glory of an Angel did shine in him: and in this sense it is said, Act. 6. 15. that they saw the face of Steven as it had been the face of an Angel, that is, his face did shine above the face of mortal men, as when the Angels appeared in humane shape. But when the Lord appeared in the likeness of a man, than his glory fare exceeded the glory of an Angel, Esa. 6. 1. I When the Lord appeared in the likeness of man, he exceeded the glory of an Angel. saw the Lord sitting upon a throne. First, he was set upon a high throne. Secondly, his reached down to the ground, which signifieth his glory▪ the hem of his garment touched the ground, which signified the humanity of Christ: and the Seraphims covering their faces, because they could not behold the glory of God. And when the Lord appeared in these visions, he appeared in the likeness of an old man: as Daniel saw the Ancient of days sitting upon a throne, Dan. 7. 9 and Reve. 1. 14. when the Son of God appeared, his hair was white as wool, and white as Snow: but the Angels of the Lord appeared in the likeness of young men, Mark. 16. 5. and the Cherubims were made like young men. Which of the Prophets saw the most excellent visions. Quest. Ezekiel saw the most excellent visions. Esay saw the Ezekiels' visions for the most part were of Christ: and the spiritual Temple. Lord sitting upon a throne, Esa. 6. 1. but this was a vision of judgement, to make fat the hearts of the people: but the visions of Ezekiel for the most part were of Answ. Christ and the building of the spiritual Temple. These visions were so high, that the jews forbade any to read them ante annum sacerdotalem, that is, before they were thirty years of age. Whether were the revelations by visions, or by Quest. dreams, or that which was intellectual more perfect? Thomas answereth; that the vision which was to the Ans. fantasy, was more agreeable to the nature of man, and to his estate here: But that which was immediately to the understanding, cometh nearer to our estate in glory. It is generally to be observed here; that in all these The Prophets understood these things which they phophecied. sorts of visions, and apparitions, they understood that which they prophesied: and therefore the Prophets were called videntes, Seers, job. 13. 1. mine eyes hath seen all these things, mine ears hath heard them, and I understand them all. Pharaoh did not understand these things which he saw; therefore he was not a Prophet: So Belthasser when he saw fingers writing upon the wall, he undernot that which he saw, and therefore he was not a Prophet: and so Caiphas understood not what he prophesied. joh. 11. They were like unto men who are purblind and see not a thing distinctly: and therefore desires others to tell them more distinctly what it is. The jews say of these, that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were stirred up by God, but they sought not the Lord. And of Balaam they say, prophetavit ex voluntate Dei, sed non cepit quod prophetavit. Daniel at the first understood not the prophecy, but the Angel revealed it unto him, Dan. 8. 17. So the Lord appeared to them in Dreams as he did before to them when they were awake, and sometimes these dreams were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dreams in which they saw some shapes and visions; as jacob saw a ladder in his dream: so Abraham in his dream, saw the Carcases, and fowls lighting upon them. Gen. 15. 8. Daniel saw the four monarchies, represented befoure visible shapes, Dan. 4. and sometimes he revealed himself sine symbolo, without any visible shape; as to joseph, Matt. 2. and to the wise men, Mat▪ 2. 12. The Lord was only author of these dreams, therefore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37. 7. when joseph is called bagnal chalamoth, it is not well translated Lord of dreams, for God himself is only Lord of dreams. The seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infomniator, and it signifieth not simple a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dreamer but him who dreameth often, therefore chalamoth is in the plural number. If the Lord revealed himself in the forepart of the night as he did to Abraham, than it was called Tardema, a dead sleep, 1 Sam. 26. cecidit sopor domini super eos id est magnus. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if in the latter part of the night, than it was called chalam, a dream. To some he revealed himself in a dream, but he gave then not the interpretation of it, as to the Butler and Baker. Some had the interpretation of the dream, but not the dream, as joseph. Nebuch●dnezzer had the dream, but Daniel the interpretation of it, but the Prophets of God: had both the dream and the interpretation of it, as Daniel. The heathen sometimes had both the dream and the interpretation, The Prophets had the dreams with the interpretations of them. as the Midianites had of the Barley cake. jud. 7. but this was for their destruction: but the comfortable dreams and visions, with their interpretations; were only revealed to the Prophets, for the good of the Church. Whether was the revelations by dreams, or by visions the more perfect revelation? Quest. Intensive the revelation by vision was the more excellent, but extensive the revelation by dreams was the Revelatio intensiva. extensiva. more excellent, and that by vision came nearest to that which was intellectual, for they had no use of their senses in it, & the visions were presented to their understanding only. When we take up a thing by sense; first Somethings are presented to the sense, somethings to the fantasy, and some things to the understanding. the sense transmiteth it to the fantasy, and then the fantasy sendeth it to the understanding; this is the most imperfect sort of knowledge. Secondly, when the vision is presented to the fantasy only, and the fantasy sendeth it to the understanding, this is more perfect than the former. And thirdly, when the vision is presented to the understanding only, this is a higher degree. In the Knowledge which they got by dreams, first, they had the dream, and when they were awake they got the understanding of it: but in a vision they presently understood the thing presented unto them. Because the revelation by vision was the more perfect sort of knowledge, therefore joel saith your young men shall see visions, and then he added, your old men shall dream dreams, as the more imperfect sort of revelation, joel. 2. 28. It may be asked why God revealed himself this way Quest. by dreams? The reasons were these. First these things which Ans. we begin to think upon when we are awake we begin The reasons why God revealed himself by dreams. to try them by reason, and if reason approve them not then we reject them, but in a dream the mind receiveth Reason 1 things not examining them by reason. In matters Divine the less that reason have a hand in admitting of them the better it is, and here it was better for the Prophets to be ruled by God, and fit for them to be scholars than judges. The second reason why he taught his Prophets by Reason 2 dreams was this, to let them see how fare his power exceeded the power of man; for masters cannot teach scholars; but when they are awake and giving heed: but God can teach his Prophets in a deep sleep and in a dream: which gave the Prophets to understand what great commandment, the Lord had over all the faculties of their minds. He revealed himself in dreams to them, to let Reason. 3 them understand, that death took not away all knowledge from man, and that there was another way to get knowledge, than by discourse or reason. The third way, how the Lord revealed himself to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Lord revealed himself to his Prophets by the holy Spirit. his Prophets; was by ruah hakkodesh, by the holy spirit: then the Prophets had all the use of their senses; hearing one speaking to them, as we do every one another, and seeing, etc. and the more use that they have of their senses, the more unperfect was their revelation. Drusius in Pentateuchum. Others distinguish this sort of revelation which was by the holy Spirit, from that which was properly called prophecy: they say these who spoke by the holy spirit, & were Prophets in that sense, they were not called to attend still as Prophets; such as was David a King; & Daniel a Courtier: But Esay and jeremy were Prophets properly so called: because they waited still, and attended in the school of the Prophets. The fourth way, how God revealed himself, was by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urim & thummim, and they are always joined together except in two places of the Scripture, Exod. 17. 21. What sort of revelation was by Urim and Thummim. and 1 Sam. 28. 8. This was a different kind of revelation from the former: for by this the Priest did not prophesy, neither made songs to the praise of God: but having put on this breastplate, it was a sign to him that God would answer these doubts, which he asked of him, & it is called the Breastplate of judgement, mishpat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, either the administration of public judgements, Esa. 41. 3. or private affairs, Pro. 13. 23. est qui absumitur absqe judicio, that is: because his family is not rightly administrat. It is called then the breastplate of judgement: because the Lord taught his people in their doubtful cases; what to do, by this vrim and The breastplate and the Urim and Thumim are distinguished. thummim. Exod. 28. 30. Thou shalt put in the breastplate Vrim and Thummim. Some hold that the twelve precious stones set in the breastplate, were called vrim and thummim: as Kimchi; but the Text maketh against that: for the breastplate, and the urim and the thummim are distinguished vers. 30. Some of the jews again incline most to this sense; that these two words vrim and Thummim were set in the breastplate as holiness to the Lord was written in great letters upon a plate of Gold, What this Vrim and Thummim were. and set in the forehead of the highpriest. But it seemeth rather that they were two precious stones given by the Lord himself, to be set in the breastplate: and an Ancient jew called Rabbi Bechai marketh, that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrativum. two are set down cum he demonstrativo for their excellency. Neither saith the Lord thou shalt make vrim and thummim as he said of the rest of the ornaments of the Highpriests, thou shalt make this or that. The letters did not make up the answer. It is commonly holden that the letters did shine out of the breastplate of Aaron, when the Lord gave his answers to him, that he might read the answer by the letters: but this could not be, as may appear by the form of the breastplate following. The form of the Breastplate. woodcut of 12 examples of breastplates When David asked of the Lord, 1 Sam. 23. 12. will the men of Keila deliver me and my men into the hands of Saul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord said ijsgiru, they will deliver thee: here the letters in the breastplate would have made up this whole answer; jod from jehuda, Samech from joseph, Gimel from Gad, jod from Levi, Resh from Reuben, and Vau from Reuben, but judges 20. 8. when the Israelites asked counsel of the Lord, who shall go up first to battle against Benjaman? it was answered, jehuda Battechilla, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juda shall go up first, now there was not so many letters in the breastplate to express this answer, for there wanted four letters of the Alphabet in the breastplate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Sam. 5. 23. when David enquired of There wanted four letters in the Breastplate. the Lord, shall I go up against the Philistimes? the Lord answered, Thou shalt not go up but fetch a compass behind them and come upon them over against the Mulberry trees. The letters in the breastplate could not express all this, therefore it was not by the letters that the Lord answered the Priest: but when he had on this breastplate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rationale upon him, than the Lord taught How the Lord taught the Priest by Urim and Thummim. him what to answer; and this breastplate was but a sign unto him, that the Lord would answer him, as Sampsons' hair was a sign unto him, that the Lord would continue his strength with him as long as he kept his hair; how was the strength in Sampsons' hair? not as in the cause, or in the subject, but only as in the sign, so in the Apostles garments and shadow; they The Vrim and Thummim were a sign only that the Lord would answer the Priest. were but a sign of their power which they had in healing miraculously; and so was vrim and thummim but a sign of this, that the Lord would answer the Priest. The vrim and thummim were not always with the The Vrim and Thummim were not ever with the Ark. Ark; for all the time of Saul they asked not counsel of the Ark, 1 Chron. 13. 3. Let us bring again the Ark of our God unto us: for we enquired not at it, in the days of Saul; they went usually to ask counsel in the Tabernacle and Sanctuary of the Lord, jud. 20. they went up to Silo, where the Tabernacle was, to ask the Lord then the Ark was in the Tabernacle: but when the Ark was separated from the Tabernacle, they might sacrifice in the Tabernacle. So they might ask the Lord here by urim and thummim although the Ark was not there. When the Highpriest asked counsel for David, at Nob: the Ark was not there nor the Tabernacle; but only vrim and thummim: but when the Ark and the urim and thummim were together, they always enquired the Lord before the Ark; and when they were separated; they turned their faces towards the Ark, wheresoever it was, when they asked counsel by the judgement of urim and thummim. When David was in Ziglaeg, 1 Sam. 30. he asked counsel of the Lord by the Priest: but neither the Ark nor the Tabernacle was ever in Ziglag a town of the Philistines. When any are said, to ask counsel of the Lord, They asked counsel of the Lord at the Ark by the High Priest. who were not Highpriests; as the Israelites are said thrice to ask the Lord. jud. 20. 18. 1 Sam. 14. 37. & 23. 2. 1 Chron. 14. they are understood to have done this by the Highpriest, for Num. 27. 21. joshua is commanded to ask counsel at the Lord, by Eleazar the Highpriest. The manner how he stood who asked counsel of the Lord by the Highpriest, He shall stand before Eleazar How he stood who asked counsel by Urim and Thummim. the Priest, who shall ask counsel for him after the judgement of Urim before the Lord. Num. 27. 21. he stood not directly before the Highpriest, for than he should have stood betwixt him and the Ark: therefore liphne should be translated juxta, a latere, or beside the Priest. He stood by the Highpriest when he asked counsel, and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heard not what Lord said to the Priest; but the Priest gave him his answer. When two things are demanded of the Lord, he answered The Lord by Urim and Thummim answered distinctly to every question. in order to them. As 1 Sam. 23. 9 will they come up? The Lord answered, they will come up. So he answered to the second question, will they deliver me? They will deliver thee. They asked not counsel of the Lord by Urim and Thummim but in great and weighty matters; as David They asked counsel by Urim and Thummim only in matters of weight. after the death of Saul, 1 Sam. 2. So 2 Sam. 5. they asked the Lord, for the King, for the common wealth or for a tribe, or for making of wars, but in matters of less moment they asked not the Lord, by Urim and Thummim: as if any thing had been committed to one's custody, and it was lost; they did not ask the Lord for it by Urim and Thummim, but the oath of the Lord was betwixt them, Exod. 22. 11. When they got their answers by Urim and Thummim, God confirmed his answers sometimes by lot. the Lord confirmed their answers sometimes by lot. As 1 Sam. 10. 8. he asked first by Urim and Thummim, who should be King? and than it was confirmed by lot. So when joshua divided the Land, First, he got his answer by Urim and Thummim, and then he biddeth them cast lots, & as their lots ascended, he distributed unto them, Num. 26. 55. When the Highpriest consulted, he stretched out his hands unto the Ark of the Lord. 1 Sam. 14. 19 collige manum tuam, draw in thine hand. The difference betwixt the predictions of the Prophets A difference between the predictions of the Priests by Urim and Thumim, and the predictions of the Prophets. and the Priest, by Urim and Thummim was this. The Prophets when they foretold things, ut futura in seipsis, as to fall out in themselves; then they always fell out: but when they foretold things as they were in their causes; then they might fall out, or not fall out. Example, Esay saith to Ezekias, set thy house in order for thou shalt dye, and not live, Esay. 38. 1. looking to the second Prophecies as the respect the second causes and events. causes, and to Ezekias, he shall dye. But looking to the event, he shall not dye. So 1 King. 21. 20. The Lord threatened to bring a judgement upon Achab, and yet upon his humiliation spared him. So the Lord threatened … ve, forty days and Ninive shall be destroyed, jonah. 3. 4. and yet when they humbled themselves they were not destroyed. But that which was revealed by the Highpriest, when he took on Urim and Thummim, took always effect. But it may be said, jud. 20. 23. shall I go up to the Object. battle against the children of Benjamin our brother? The Lord answered, go up against him. And yet they were killed. In this first answer the Lord showeth, that they had Answ. just cause to make war against Benjamin; but he an sweared not to the success of the battle, because they were not as yet humbled; and they trusted too much to their own strength. But when Phineas demanded what they should do, vers. 28. when they were humbled: they got a direct and more distinct answer: go up, for to morrow I will deliver them into thine hand. Bellermine the jesuite, that he may prove the infallibility De pont, Rom. lib. 4. 3. of the Pope in judging in matters of faith; allegeth the Urim and the Thummim, which were upon the breastplate of the Highpriest; which directed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation. that he could not err in judgement. But this reason is faulty many ways. First, in the derivation of the names; for he deriveth Vrim from the root jara which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false derivation to exclude the radical letter, for there is duplex Man, 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 believe; whereas it cometh from tamam, to make a thing perfect. The seventy translate these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as ye would say, manifestatio & veritas. And so doth Hierome. But this they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they respect more the end here, wherefore they were put into the breastplate, than their proper significations. For as Urim properly signifieth brightness, 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 spiritual, it signifieth verity. The Seventy looking to the figurative signification, translate them this ways. Secondly, put the case that Vrim and Thummim signified doctrine and verity, yet it will not follow that the Highpriest might not err: 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 lips of the King, and his mouth transgresseth not in judgement. Here is a clearer place that the King of Spain cannot err in judgement, than that the Pope cannot err in judgement; if ye will take words as they stand. But the meaning of the words is, a divine sentence ought to be in the lips of the King; and then his mouth will not transgress in judgement. So these two are set in the breastplate of Aaron, to teach him his duty: but they were not notes of his infallibility. And if by Urim, they would infer his infallibility in judgement: so by Thimmim, they may infer his holiness of life: and so none of the Popes were profane and wicked men. Thirdly, this breastplate served not for a trial of his doctrine, but only for foretelling of the doubtful events of things; for their doctrine was to be tried by the law and by the testimony, Esa. 8. Fourthly, if Vrim and Thummim signified verity and The High priests might err. judgement, than it should follow, that none of the Highpriests could err: but we know that Vrijah the Highpriest in the time of Achaz, brought the pattern of the Altar of Damascus, and placed it in jerusalem. 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 err; therefore that either Peter or the Pope his successor (as they allege) could not err, it will not follow. For this privilege, not to err, belongeth to none, but to jesus 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 prophecy endure in the second Quest. Temple. The gift of prophecy endured under the old Testament Answ. until the time of the Macedonian Empire. When How long the gift of prophecy endured under the old Testament. Alexander the great did reign, Nehemiah maketh mention of one jaddus the Highpriest, Neh. 12. 7. who met Alexander, when he came against jerusalem. Now See Shinlerus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there had been none, who were infallibly directed by the Spirit of God at this time; who could have put this into the canonical Scripture it being historical? therefore there behoved to be one at this time, who had the spirit of prophecy, and was one of the masters of the great Synagogue, who did this: and then the Sun went down upon the Prophets. Micah. 3. and the gift of prophecy ceased. These gift of prophecy was bestowed anew again, in The gift of Prophecy given under the new Testament, the second Temple, under the new Testament. joel. 2. I will pour out my spirit upon all flesh, and your young men shall see visions, etc. This gift lasted in the Church, till the second Temple was destroyed. The jews by a certain 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, showeth the want of five things in the second Temple, which were in the first. The Ark, the mercy seat, and Cherubims. Secondly, the fire from Heaven. Thirdly, the majesty of Divine presence called shekena. Fourthly, the holy Ghost. And fifthly, Vrim and Thummim. But this rabbinical observation is most impious, and serveth The jews cabbalistical observation blasphemous. to overthrow all the whole New Testament, to deny jesus Christ, and to condemn 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. Go up into the mountain, 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 than the former, and in this place will I give peace saith the Lord. Whether were the Ark, the Vrim and Thummim, and Quest. the holy fire in the second Temple or not? Although there was greater spiritual beauty in the Answ. second Temple, than in the first; yet the second Temple The Ark was not in the second Temple. wanted this typical Ark, the Vrim and Thummim, and the fire; therefore it is but a fable of theirs, who josephus' ant. lib. 14. say, that Titus after he had destroyed the second Temple, brought the Ark to Rome in his triumphs; but the Ark was never seen in the second Temple; and josephus, who was an eye witness of Titus triumphs showeth, that it was only but the table of the shewbread which Titus carried away in his triumphs, and is seen yet pictured there. The Vrim and Thummim were not in the second Temple, but the graces signified by them. But it may be said. Nehem. 7. 65. and Ezra. 2. 63. That Object. they should not eat of the most holy things, until there stood up a Priest with Urim and with Thummim. It is the manner of the Scriptures to express 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 Urim and Thummim which were in the first Temple; to express the perfection of the Priests, which should be in the second Temple. The last way, how God revealed himself in the second How the Lord revealed himself by the pool Bethesda. Temple, was by the pool Bethesda: when the Angel came down at certain times to stir the pool, than whosoever after the first troubling of the water stepped in, he was cured of whatsoever disease. joh. 5. 4. It was not the Angel that cured them here: for it is a true Axiom of the Schoolmen, pars nature a non potest super are naturam, An Angel cannot work a Miracle. an Angel is but a part of nature, therefore he cannot work a miracle, which is above nature. It was Christ himself who wrought the miracle, it was he What Angel wrought this Miracle. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who loosed the prisoners, Psal. 146. Mattir, is so to lose the bound, that they have use both of their hands and feet, to leap as freely as the Grasshopper doth, which hath legs to leap upon the earth, Levit. 11. 21. So the diseased were loosed, that they might leap and go straight upon their own feet. By Angel here some understand the power of God, who useth his Angels, as his ministers to work many things below here; and therefore the Seventy put God in place of the Angel, as Eccles. 5. 6. Say not before the Angel, that it was an error. But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Chaldees use to ascribe the work of God to his ministers, the Angels. But it is better to ascribe this miracle here, to the Angel of the covenant jesus Christ. Tertullian saith, that the operation of the fish-poole being now to cease and to lose the virtue of it, our Saviour curing him who had been long diseased, being at the pool, gave thereby an entrance to all sick persons to come unto him: as if he should have said, he that desires to be whole; let him not come to the pool, or expect the coming down of the Angel: for when he cometh, he healeth but one; but come unto me, and I shall heal you all. The conclusion of this is, seeing we have a more Conclusion. clear manifestation of the will of God by Christ, than they had under the Law; let us beware to offend him now. He that despised Moses' law, Heb. 10. 28. died without mercy, under two or three witnesses, of how much sorer punishment shall we be thought worthy of, if we tread under foot the Son of God. EXERCITAT. VIII. Of the necessity of the Word written. joh. 20. 31. But these are written that ye might believe. 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. Again, Necessitas absoluta expedientia Gods revealed will was necessary to all men, as a cause; but his written word was necessary as an instrumental Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbnm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word considered essentially or accidentally. cause; and this word is considered either essentially, or accidentally. Essentially for the written word: this written, and unwritten word, differ only as a man naked, and clothed; 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, we must distinguish here the states of the Church. First, The estate of the Church considered three ways. she was in a family or oeconomike. Secondly, she was Nationall, dispersed through the country of the jews. Thirdly, she was Ecomenicall or Catholic, dispersed through the whole world. So long as she was in a family, and the patriarchs lived long, to record to the posterity, the word and the works of God; then God taught his Church by his word unwritten. But when his Church began to be enlarged, first through judea, & then through the whole world, than he would have his word set down 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 works of God. Again he did this to obviate the craft of the Devil, and the counterfeit writings of the false Apostles. It was necessary then, that the word should be written, God revealeth himself most surely to us by his word. that the Church might have a greater certainty of their salvation. See how fare the Lord commendeth unto us, the certainty which we have by the Scriptures; above all other sort of revelation. 2 Pet. 1-19. We have also a more sure word of prophecy: here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. certainty 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 Angel should come from heaven and teach any other Gospel, let him be accursed. Thirdly, Christ himself preferred the certainty of it to Moses 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 only; But we are built upon the foundation of the Prophets, and Apostles, Ephe. 2. 20. the Lord when he dwelled between the Cherubims, he set the Candlestick 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 we must rest upon their testimony primariò. Whether is it an Article of our faith, to believe 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 Somethings de fide & de verbo fidej, somethings de verbo fidej, but not the fide primario, somethings neither de fide neither de verbo fidej. fidei but not the fide primariò; as Paul left his cloak at Troas. Thirdly, somethings are de fide, but non de verbo fidei, which are the conclusions drawn from the canonical word by consequence. And these are either drawn 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 itself, which ought first to be believed; 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 itself, or the particular conclusions drawn from the word. They are de fide, non de verbo fidei, as when a man concludeth, his own particular justification from the word; as I james am justified, est de fide mea, and not a part of the canonical word, but an application arising from it. Fourthly, something are neither the 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 either taken generally, or specially: generally, for all that is contained in the Scriptures, or may be deduced by way of consequence from the Scriptures: than it is not an article of our faith, to believe the canon of the Scriptures. Secondly, specially for that which is contained in the Creed; for the Creed is the substance of that which is contained in the Scriptures; and than it is an article of our faith to believe the Cannon of the Scriptures. The Scriptures of God, are considered essentially, The Scriptures considered essentially or accidentally. or accidentally. Essentially, as they proceed from God; accidentally again, as they were written by such and such men. As they proceed from God, we must believe them to be true, and to be the means of our salvation; for saving truth is only from God. But if we consider them but accidentally, as they are written by such and such men, than it is not an article of our faith to believe 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 books of Moses carry his name; if a man should deny these books to be written by Moses, & then be ignorant altogether of the matter contained in them; then his ignorance were damnable, and the denial of them heretical; they Ignorantia damnabilis negatio haretica. have Moses and the Prophets, Luk. 16. But if the writer of the book be not set down in the Scripture; if a man should deny such a man to write it, he should not be reputed as an heretic 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 heretic for that, neither were his ignorance damnable. A man may be ignorant of this or that book, and yet be saved, and many were saved before the books were written, and now many are saved who cannot read the Scriptures. But when a man doubteth of the order and number Ignorantia hic est infirmitatis & negatio est haeritica per accidens. of the books in the Canon, this argueth but his unskilfulness and infirmity, and the denial of the number and order of these books, is but heretical by accident, and the ignorance is not damnable. When we believe such a book to be written by such Quest. a man, whether believe we this by a justifying faith, or by an historical faith? When we believe that such a man wrote this book, Ans. this is but an historical faith, and this we have by the Church: but that which is dogmatic in this book, that we must believe out of the word itself; 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 always to the law and to the testimony, Esay 10. 8. joh. 5. 49. search the Scriptures: therefore those who leave the Scriptures, and make choice of traditions; they forsake the fonntaine of living waters, and dig Cisterns to themselves that can hold no water, jer. 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 spoke 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 immediately called by God. Gal. 1. 12. For the Gospel which I preached, I received it not of man, neither was I taught but by the revelation of jesus Christ, they had not their calling from man, but immediately 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 immediately separated by God to such a calling; the second is, when the graces and calling, are immediately given by God. When Ministers are called, they have their gifts immediately from God, and so they have their calling; there interveneth no suppositum, or midst between 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 immediately, both ratione suppositi & uírtutis; they had their gifts immediately from God, neither were they designed to such and such plaees as the Ministers are now. The Prophets and Apostles were immediately called by God, and therefore Mathias was chosen by lot to be an Apostle, because the lot is immediately 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 Moses learned from the Egyptians, and Daniel from the Chaldeans: therefore it may seem that they Object. had not their calling immediately 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 Arts from men but not their divine knowledge. so Moses learned these humane sciences from the Egyptians, & Daniel from the Chaldeans; but their knowledge, as Prophets & Apostles immediately was from God. Although they had their divine knowledge immediately from God, yet they were to entertain it by reading, Simile. As the fire, 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 we do our fire: So the Prophet's 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 from the knowledge of Christ; this was visio unionis, & this excelled the knowledge of all creatures, even of the Angels: this was not called prophecy, as he was comprehensor; but as he was viator here upon the earth, this his illumination is called Prophecy; he is called the great Prophet, Deut. 18. 15. and in this sort of knowledge he excelled both men and Angels. Secondly, their knowledge differed from the knowledge of Angels, and the glorified Spirits: for prophesy as Peter saith, 2 Pet. 1. 19 is like a light shining in a dark place, but in Visio unionis gloria raptus prophetiae Heaven there is no darkness. 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 fare inferior to all these sorts of knowledge; but it fare exceeded all the knowledge that we have. Whether had the Prophets of God, and the Secretary's Quest. of the holy Ghost; this their Prophecy, and divine knowledge, by way of habit or no? Answ. They had not this gift of prophecy by way of habit, The Prophets had not the gift of prophecy by habit. as the children of God have their faith: and as Bezaliell and Aholiab, although they had their knowledge immediately from God, to work all curious works in the Tabernacle; yet they kept still this their knowledge as an ordinary habit; but this gift of prophecy, the Prophets had it not as a habit, but they had need still of new illumination when they prophesied. Peter compareth prophesy to a light shining in a dark place, 2 Pet. 1. 19 how long continueth light in a dark house? no longer than 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 prophecy even as they had the gift of healing; but they could not heal when and where they pleased. Paul saith, I have left Trophimus sick at Miletum, 2 Tim 4. 20. So they could not prophesy 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 prophecy as a permanent habit; but as that, which was now and then revealed unto them. jer. 42. 7. And it came to pass after ten days; here the Prophets behoved to attend, until 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, ye shall see a difference between them and Ans. others who prophesied. Num. 17. It is said of those Prophets, prophetarunt & non addiderunt, that is, they Prophetia momentanea. prophesied but that day only, 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 prophecy continued not with them: but these Prophets of the Lord, often prophesied: And although they had not the habit of prophecy, 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 err in their writing, Prorogat. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1. 21. The holy men of God spoke 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. jer. 15. 19 thou shalt be as my mouth. He spoke not only by their mouths, but also they were The Prophets are called the mouth of God. his mouth. And contrary to this is that lying 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 itself they never erred. Peter in the transfiguration, knew not what he said, Luk. 9 33. David was minded to build an house to God, he asked of Nathan if he should do so, 1 Chro. 17. 2. Nathan said to him; do what is in thine heart. So when Eliab stood before Samuel, 1 Sam. 16. 6. Samuel said: surely the Lords anointed is before me. So the Disciples erred in their counsel, which they gave to Paul, forbidding him to go up to jerusalem, Act. 21. 4. But the spirit of God, taught the contrary by Agabus, vers. 17. David Psal. 116. said in his haste, that all men are liars: he meant, that Samuel the man of God had made a lie to him; because he thought the promise too long deferred in getting of the kingdom. So when he wrote a letter to joab with Vriah, in this he was not God's secretary, but the Devils. But as they were the secretaries of God, and spoke by divine inspiration, they could not err. But it may seem, that all which they wrote in holy Object. Scriptures, was not done by divine inspiration: for Paul wrote that he would come to Spain, Rom. 15. 24. and yet he never came to Spain. We must distinguish between their purposes external, Answ. and their doctrine: they might err in these external 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 Spain, and so he was; but he was let, that he could not come. But Paul repent 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 sorrowful, that was the thing that greeved him; but it greeved him not simply that he wrote to them to humble them. When a Chirurgeon cometh to cure a wounded man, he putteth the Simile. poor patient to great pain, and maketh him to cry out, that grieveth him; but it greeveth him not when he cureth him: So it repent not Paul, that he had written to the Corinthians; but it repent him to see them so swallowed up with grief. But if the Scriptures be Divinely inspired, how say Object. they, jud. 16. 17. there were about three thousand upon the roof of the house. So Act. 2. 40. and that day there were added to the Church, about three thousand souls. Is not the number of all things, certainly known to God? The Scriptures set down 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 erred in a matter of faith, Gal. 2. 14. Object. The error was not in the substance, but in the circumstance of the fact: and where it is said, Gal. 2. 14. Ans. Wherein Peter erred. That Peter walked not uprightly, according to the Gospel; it is to be understood only of his conversation; he erred here only, in this principle of Christian Religion; not walking according to his knowledge, but he erred not in his writing. All men are subject to error, the Prophets and Apostles Ob. are men, therefore subject to error. The Prophets and Apostles are considered as members Ans. of the Church, and so they might err; and they pray The Apostles considered two manner of ways. as other men, Lord forgive us our sins. Secondly, they are considered according to their functions and immediate calling; and then they were above the Church, and could not err. What needed Nathan to be sent to David to attend Quest. him continually, one Prophet to another? Although one Prophet stood not in need of another; Answ. yet he who was both a King and a Prophet had need of a Prophet to admonish him: for Kings stand in slippery places, and have need of others to advertise them. The Prophets, as they were Prophets, could not err; therefore, that collection of the jews, is most impious: they say that David wished to the sons of joab four things, 2 Sam. 3. 29. First that some of them might dye by the sword. Secondly, that some of them might dye of the bloody flux. Thirdly, that some of them might lean upon a staff. And fourthly, that some of them might beg their bread. And so they say, it befell David's posterity, for his sinful wish. One of them leaned upon a staff, Asa was goutish. One of his posterity was killed by the sword, as josias. One of them died of the flux, as Rehoboam. And one of them begged his bread, as jehojachim. But this collection is most impious; for David spoke not here by a private spirit of revenge, but as a Prophet of God: and therefore when they assign these to be the causes, why these judgements befell David's posterity; they assign that for a cause, which was not a cause. The fourth prerogative, they were holy men. Holiness Prerogat. 4 distinguished them from those Prophets which were profane and unsanctified; who had the gift of The penmen of the holy Ghost, were holy men. illumination, but not of sanctification: the Lord made choice of none such to be his secretaries, who were not sanctified. The Lord's Prophet is called vir spiritus, the man of the Spirit, Hos. 9 7. because he is ruled, and guided by the holy Spirit, that he become not profaine. If the very women, who spun the curtains to the Tabernacle were wise hearted, Exod. 35. 25. Much more will the Lord have those, who are to build his house; wise and holy men. Those who translated the Bible into Greek, ye shall see how often they changed their faith, and were turne-coates: Aquila of a Christian he became a jew. Symmachus was first a Samaritane, and then he became half jew, half Christian. Then Theodoton, first he was a fllower of Tatianus the heretic, and then he became a Marcionite, and thirdly he became a jew. But the Prophets of God, after they were called, continued holy men, and never fell back again. God will have no man, but holy men to be his secretaries, See more of Solomon in the Politiks. Luk. 1. 70. As he spoke by the mouth of his holy Prophets. Therefore Solomon being a Prophet, and one of God's secretaries, behoved to be a holy man; and being holy he could not be a reprobate: hence he is called jedidiah, The beloved of God, 2. Sam. 12. 25. and whom God loveth, he loveth to the end. The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by God, the Spirit enlightened them, and directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. them when they wrote: they were inspired three Illuminati antecedenter. per concomitantiam subsequenter. manner of ways, first, antecedenter. Secondly, per concomitantiam; and thirdly, subsequenter. First, they were illuminate antecedenter: when the Lord revealed things to come to his Prophets, and made them to write his prophecies; then their tongue, was the pen of a swift writer, Psal. 45. 1. That is, he not only indicted these prophecies unto them; but also ruled them so, and guided them in writing; even as a master guideth the hand of a young child, when he is learning to write. Secondly, he inspired them in writing the Histories and Acts, after another manner per concomitantiam: for that which was done already, he assisted them so in writing it down; that they were able to discern the relations which they had from others, to be true: as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accurately the truth of these things, which How Luke differed from Tertius and Baruch. he had from those, who had heard and seen Christ: and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect declaration of them. There was a great difference betwixt him and Tertius, who was Paul's Scribe, and wrote out his Epistles, Rom. 16. 22. or betwixt him and Baruch, who was jeremies' Scribe, jer. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio, they wrote only these things which jeremiah and Paul indicted to them; neither was sanctification required in them, as they were their Scribes. But the Evangelists who saw not Christ, yet they were the Secretaries of the holy Ghost, and holy men; as they were his Secretaries, and directed by him to write. Thirdly, he assisted them in writing subsequentèr; the holy Ghost revealed things to the Prophets long before; but when they were to write these things, the spirit of the Lord brought the same things to their memory again; and indicted these things unto them which they had seen before in vision. jer. 36. 2. Take thee a roll, and write therein all the words that I have spoken to thee, against Israel and against juda, and against all the Nations; from the day that I spoke to thee, even from the days of josias, unto this day. So joh. 14. 26. the comforter which is the holy Ghost whom the Father will send in my name, he shall teach you all thing, and bring all things to your memory which I have told you. These Secretaries of the holy Ghost, when they wrote, habebant libertatam exercitij, sed non specificationis, Libertas exercitij specificationis as they say in the Schools, they were not like Blocks or Stones, but the Lord inclined their wills freely to write: which putteth a difference betwixt them, and A difference betwixt the Prophets of God and the Sybiles, or Prophets of the devil. the Sibyls, and other Prophets of the Devil, who were blasted, and distracted in their wits, when they prophesied. When Elisha sent one of the children of the Prophets, to anoint jehu; one said to him, wherefore cometh this mad fellow, 2 King. 9 11? they took the Prophets to be mad, like unto the Heathish Prophets, but they were enlightened by the Spirit when they prophesied, and the Lord rectified their understanding, and took not away from them the right use of their will. It is said of Saul, when he prophesied, that the evil spirit of Lord came upon him, 1 Sam. 18. 10. And the Chaldie Paraphrast paraphraseth it, caepit furere, he began to be mad: the Devil stopping the passages of his body, he wrought upon his melancholious humour, which is called Esca diaboli, the Devil's bait; and than it is said, 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 only to write that, although they wrote it freely. Again, these men when they wrote as the holy Ghost inspired them, they did it not with pain and The Prophts did not write with pain and study. study, as we do; but it came freely from them without any pain or vexation of their spirit. The Princes when they heard Baruch read the prophecy of jeremiah, after that it was indicted, 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 ink into the Book, jere. 36. 17. 18. Solomon saith, Eccles. 12. 12. In making many books and in reading there is much weariness of the flesh, but this was no weariness to them; for they wrote this without any pain or labour: and hence it followeth, that those to whom their writing hath been troublesome and painful, have not been the Secretaries of the holy Ghost; as Mac. 2. 26. He that assayed to abridge the five Books of jason said, that it was not an easy thing, to make this abridgement; but it required both sweat and labon. Seeing all that wrote the holy Scriptures were inspired Quest. by the holy Ghost; why was this Epithet appropriate Why was john called a Divine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to john, to be called a Divine, Revela. 1. 1. For they were all Divines who wrote the holy Scriptures? The Greek Fathers, when they spoke of Christ, Answ. and specially Chrysostome, they distinguish between Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they say, Apud caeteros aeconomiae fulmen, sed apud johannem theologiae tonitrua extare. The rest when they describe the humanity of Christ, they do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but when john describeth the Divinity of Christ, he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & johannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 jeremiah; 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 profane wretches: therefore it is said only, He came to them, but never the Word of the Lord came to them. He concredited his Word to his Prophets, as to Esay, and jeremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as a pupil is concredited to the trust of his Tutor; but he never concredited his Word to these wretches. The Lord spoke in his Prophets, Hosea 1. 1. The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem. of the Lord spoke in me, that is, inwardly revealed his secrets to me. Mark 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 ut differunt. maledicere, to rail against him: thus Num. 12. Miriam locuta est in Mosem, id est, maledixit Mosi. The conclusion of this is, Matth. 10. 20. It is not ye Conclusion. that speak, 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 joash the King of Israel took a Bow in his hand, Elisha laid his hands upon the King's hands, and Elisha bade him shoot; and he said, the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria; it was not the King's hand that directed the Arrow here, but it was the hand of the Prophet laid upon the King's 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 be Divine. 1 Thess. 2. 13. Ye 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 Testimony of God himself when he approved them by his Spirit, and when they were laid before him, by Urim and Thummim. Secondly, arguments drawn out of the Scriptures themselves. Thirdly, the Testimony of the Church. Fourthly, the Testimony of those who were without the Church, Deus testatur, Scriptura contestatur, & Ecclesia subtestatur. God beareth witness to the Scriptures two ways, Deus testatur. First, by the internal Testimony of his Spirit. Secondly, by his external Testimony. When the Spirit testifieth unto us such Books to be Quest. his Word, whether is this a public or a private Testimony? This is a public Testimony, which the Spirit Testifieth Ans. to the whole Church, and to the several members of it, that these Books are holy Scripture: for the same Spirit which indicted 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 external testimony given by Urim and Thummim, testifying these Books of Moses and the Prophets, to be the holy Scriptures. What are we to think of these Books, written and Quest. set in order after the captivity, seeing they had not the approbation of the Lord by Urim and Thummim? These Books were called Ketubhim, written Books, Answ. to put a difference between them, and these Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were confirmed by Urim and Thummim: they who wrote these Books were inspired by the holy Ghost as well as these who wrote the former; and they were confirmed by the masters of the great Synagogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice such as were Esdras Zacharie and Malachi. The Greeks' called these Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere. distinguish them still, from the Apocryphal Books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gannazim abscinditi, and the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Books of whose authority it was still doubted. Reasons taken out of the Scriptures themselves proving them to be Divine; the first reason is taken from Reason. 1 the antiquity of the Scriptures: all this time was tempus Scriptura contestatur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen, that is, it was an hid or an unknown time to them. After the flood, the Scriptures go on, and they set down to us the history of the Church: but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fabulosum; as that which we read of Hercules, and Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum. Prometheus: and nothing is set down in the Heathen history before the Olympiads of the Grecians, which was but in the days of Vzziah. See how fare God's Word exceedeth humane history, in antiquity; It beginneth with the world and endeth with it, Luk. 1. 70. as he spoke by the mouth of his holy Prophets, which have been since the world began. Secondly, the matter contained in the Scriptures showeth Reason 2 them to be Divine. Many histories show us the heavy wrath of God upon man for sin; yet the Scriptures only show us morbum, medicinam, & medicum, it showeth us both the sickness, the physic, and the Physician to cure it. Thirdly, the Scripture setteth down things necessary Reason. 3 only for our salvation, and nothing for our curiosity. The Scriptures not written to satisfy men's curiosity. It is often repeated in the Books of the Kings and Chronicles. The rest are they not written in the Books of the Chronicles, of the Kings of juda and Israel, So Ester. 10. 2. The rest are they not written in the Books of the Kings of Persia. The holy Ghost would meet here with the curious desires of men, who desire still to know more and more, and to read pleasant discourses, to satisfy their humours: as if the Spirit of God should say; I have sufficiently told you here of the Kings of juda and Israel, and of Persia, and so fare as concerneth the Church, and may serve for your edification: it is not my manner to satisfy your curiosity, if ye would know more, go to your own Scrolls and Registers; where ye shall find matter enough to pass the time with. To be short, the Scriptures are not given to pass the time with, but to redeem the time. Fourthly, the prophecies set down in the holy Reason 4 Scriptures show them to be Divine, for they distinguish the Lord from all the Idols of the Gentiles, and the Devils themselves, Esa. 41. 22. Let them show the former things what they be, that we may consider them and set our hearts upon them: and show us the things that are to Renunciare proet●rita anunei are presentia p●enunciare futura. come hereafter, that we may know that ye are Gods. Here the Prophet distinguisheth the true God from the false Gods, and true prophecies from false: If they could tell of things bypast, and relate them from the beginning and join them with the things to come; then he would confess that they were Gods, and that their prophecies were true. To tell of things past is not in respect of time; for the Angels and Devils can tell things fallen out from the beginning of time: but it is in respect of the things themselves, when they took beginning, & this is only proper to God, Psal. 139. 16. In thy Book all my members were written, which in continuance were fashioned, when as yet there were none of them. He can join things bypast with things that are to follow; and can tell certainly of things to come. There is a twofold beginning of things. The first is, exordium rei: The second is, exordium temporis. The Angels know exordium Exordium temporis rei. temporis, but not exordium rei; for the Lord only knoweth things before the foundation of the world was laid, Ephe. 1. 4. He who knoweth certainly the beginning of things, can only certainly foretell the event of things, as though they were present, Hos. 12. 4. he wept and made supplication to him: he found him in Bethel, and there he spoke with us. Here the thing past, he applieth to the generation which was present, because he knew exordium rei. The plain, and clear manner of setting down the Scriptures, showeth them to be Divine, Esa. 8. 1. Take Reason 5 a great roll, and write in it with a man's pen, Behheret enosh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is clearly, that the simplest amongst the children of men may understand it, Deut. 30. 11. This commandment which I command thee this day, is not hidden from thee, neither is it fare off: In the Hebrew it is, Lo niphleeth, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separatum a te, that is, it is not separated from thy knowledge, that thou cannot understand it: and it is not fare from thee, for these things which are obscure and doubtful which we cannot take up, are said to be fare from us; these things which we understand again are said to be near us, Rom. 10. 8. But it may be said that there are many things hard in Ob. the Scriptures, and cannot well be taken up. We must distinguish these three, the obscurity in the Ans. things themselves, the perspicuity in the midsts as they are set down, and thirdly, the dulness of our Obscurita● est vel●n rebus ipsis. modo tradendi. conceptione. conception to take them up. There are many matters handled in the Scripture, which are hard to be understood, and we are dull in conception to take up these things; yet they are clearly and plainly set down in the word. Christ showeth all these three, joh. 3. 12. If I have told you earthly things, and ye believe not: how shall ye believe if I tell you of heavenly things. If I have told you earthly things, that is, illustrated heavenly things to you by earthly comparisons; here is Christ's plain manner in setting down his word. And ye believe not; here is our dulness in taking up these things which are plainly set down. How shall ye believe if I shall tell you of heavenly things, here is the obscurity of the heavenly matters contained in the Scriptures. The Church of Rome confoundeth still these three, Obscuritas rei, & nostri conceptus, cum perspicuo modo tradendi, the obscurity in the matter the dulness of our conception, with the clear manner of manifestation of these things in the Scriptures. The Heavenly consent and agreement, amongst the Reason 6 writers of the holy Scriptures, showeth them to be Divine. There were in the Church patriarchs Prophets The agreement of the writers of the holy Scriptures. and Apostles: Amongst the patriarchs Abraham was the chief; therefore the revelations made to the rest of the patriarchs, as to Isaac and to jacob, had always relation, to the promises made to Abraham. Amongst the Prophet's Moses was the chief, and therefore all the Prophets grounded themselves upon Moses. And upon the revelations made to the Apostles, the faith of the Church is grounded, under the New Testament: and ye shall never find any contradictions amongst these holy writers; there may seem 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 deep Well with two Vessels of a different metal; 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 seem some contradiction in the Scriptures, we should labour to reconcile them. diversity of colours vanisheth, and the waters appear both of one colour, and when we taste them, they have but one relish. So saith he, although at the first, there seem some contradiction in the holy Scriptures, yet when we look nearer and nearer unto them, we shall find no contrariety in them, but a perfect harmony. When we see the Heathen history, or Apocryphal Books contradicting the holy History, we should stand for the holy Scriptures against them: but when we see any appearance of contradiction in the Scriptures, we should labour to reconcile them: when Moses saw an Egyptian and an Israelite striving together; he killed the Egyptian, and saved the Israelite, Exod. 2. 12. But when be saw two Israelits striving together, he laboured to reconcile them, saying, ye are brethren why do ye strive. So when we see the Apocryphal Books, or heathen History, to contradict the Scriptures, we should kill the Egyptian and save the Israelite. Example, jacob cursed Simeon and Levi, for murdering of the Sichemites, Gen. 49. 7. but judith blessed Simeon for killing of them, judith 9 So jeremiah saith, they shall return in the third generation, jer. 27. 7. but Baruch saith, they shall return in the seventh generation Baruch, 6. here let us kill the Egyptian but save the Israelite: but when we see any appearance of contradiction in the holy Scriptures, we should labour to reconcile them, because they are brethren. The heavenly order set down 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 mark, 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 jews say) in respect of the particular occasions, yet there is still prius & posterius in respect of the general end of the history. First, in setting down the patriarchs, it observeth ordinem naturae, as they were borne; as Reuben in the first place, because he was the first borne; and than Simeon, thirdly Levi, and fourthly judah, etc. Secondly, The Tribes are set down sometimes according to their nativity, and sometimes as they were borne of free women. there is Ordo conjugalis thori, according to their births, and so the free women's sons, are set first in the Breastplate of Aaron, Exod. 28. Thirdly, there is Ordo dignitatis, as Sem is placed before japhet for dignity, 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 Book of the generation of jesus Christ, the Son of David the Son of Abraham. why is Abraham put last after David? because the history is to begin at him. So 1 Chro. 3. 5. Solomon is placed last amongst his brethren, because the history was to begin at him: and if we shall mark the heavenly order that is amongst the Evangelists, they The heavenly order amongst the Evangelists show the Scriptures to be Divine. will show us that the Scriptures are divine. Mark beginneth at the works of Christ. Matthew ascendeth higher, to the birth of Christ. Luke goeth higher, to the conception of Christ, and john goeth highest of all, to the divinity of Christ and his eternal generation. Who would not admire here, the steps of jacobs' heavenly ladder, ascended from joseph to Adam, and from Adam to God. The matter contained in the Scriptures, shows them Reason. 8 to be divine, and to make a wonderful change in man, which no other book can do, jam. 4. 6. The spirit in us lusteth after envy, yet the Scriptures offer more grace, The Scriptures offer grace to resist sin. that is, the Scriptures offer grace and ability to do more, than nature can do: Nature cannot heal a Spirit, that lusteth after envy, or after money or after uncleanness; but the Scriptures offer more grace to overcome any of these sins, be they never so strong. The Law of the Lord is perfect converting the soul, Psal. 19 17. when it is dead in sin, it quickeneth and reviveth it again; and when it is decayed in grace, it The Word of God is a restorer of the spiritual life. restoreth it again, even as Boaz is said to be a restorer of the life of Naomi, and a nurisher of her old age, Ruth 4. 15. The rubukes and threatenings of the holy Ghost in Reason 9 the Scriptures, fall never to the ground in vain, but take always effect, when people stand out against them. And as jonathans' bow did never turn back, and the Sword of Saul never returned empty, 2 Sam. 1. 22. So the Arrows of the King are sharp to pierce his enemies, Psal 45. 5. joh. 10. 35. The Scriptures cannot be broken, the arguments Reason 10 set down in the Scripture, are so strong; that all the heretics in the world could never break them, and they stand like a brazen 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 jacob. The Church is the Pillar of Truth, she holdeth out Ecclesia subtestatur. the Truth to be seen, she expoundeth and interpreteth the Scriptures; yet her testimony in but an inducing testimony, and not a persuading testimony: she can teach the Truth, but she cannot seal up the truth in our hearts, and make us to believe 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, she cannot persuade us of the Truth by her Testimony. Testimonies of these also, who are without the Church prove the Scriptures to be Divine, and these are of two sorts; either Heretics, or Infidels. First, the testimonies of Heretics prove the Scriptures Heretics prove the Scripture to be Divine, ex accident. to be Divine; for Heretics labour always to ground themselves upon the Scriptures. The habit goeth always before the privation, & omne falsum innititur vero, every falsehood laboureth to cover itself under the Truth. When the Husbandman had sown his good seed, than came the evil one and did sow his Tares: when Heretics labour to ground themselves upon the Scriptures; it is, as when a thief goeth to cover himself under the pretence of Law. This argueth the Law to be just and equal. The testimonies also of the Heathen history proveth the Scriptures to be Divine. Observe the descent of the Babylonian and Assyrian Kings, and look back again to the holy Scriptures: ye shall see clearly, how they jump with the Scriptures: and as those who sail along the Coast, have a pleasant view of the Land; but those who stand Simile. upon the Land, and behold the Ships sailing along the Coast, have a more settled and pleasant sight of the Succession of Heathen Kings proved out of the Scripture. Ships: so when we look from the Heathen history, and mark the descent of the Heathen Kings, we shall see a pleasant sight: but a fare more delectable and sure sight, when we look from the Scriptures, to the Heathen history. Mark the descent; Belochus the third called Pull King of Assyria came against Menahem, and took his son, 2 King. 15. Then Pileser called Tiglath, came against Hoshea, King of Samaria, and took him in the sixth year of the reign of King Ezekias: and then Shalmaneser, who carried away the ten Tribes into captivity, in the ninth year of Hoshea, 2 King. 17. and his son Sennacherib, 2 King. 18. came against juda, in the foureteenth year of Zedekias, and Esarhaddon succeeded his father Sennacherib, and his son Berodach-baladon, sent letters and a present to Hezekias, than Berodach, 2 Chro. 33. carried away jechonias, and then Nebuchadnezzer carried away Zedekias; then Nabuchadnezzer the great, burnt jerusalem, and carried away the people captive. Then Evil Merodach, who succeeded him had three sons, Ragasar, Babasar and Belshassar, of whom we read Dan. 5. and in Belshassers time, the kingdom was translated to the Medes and Persians. Here we see the descent of the Heathen history, agreeing with the holy Scriptures. There are other testimonies of the Heathen, to prove How the Heathen testimonies prove the Scriptures to be divine. the Scripture to be Scripture, but not so clearly; when we find the rubbish of some old monuments, we gather that there hath been some great building there: So when we find some dark footsteps of holy Scripture amongst the Heathen, we may gather, that once the holy Scriptures▪ have been read amongst them, although they have depraved and corrupted them. Example 1. They of the East Indians have this fable Montan. in his Essays. amongst them, that the Gods drowned the world for sin, and that they took some just men, and put them up in the cliffs of Rocks, to save them: those men to try whether the waters were abated or not; sent forth some mastiff Dogs, and the Dogs returning as clean as they went out; they gathered by this, that the waters were not yet abated: they sent them forth the second time, than they returned full of mud, by this they gathered that the waters were abated: then they sent them forth the third time and they returned no more. Here we see how this fable is taken out of the history of the deluge, and from Noah's sending forth the Dove out of the Ark; and that this history was known of old amongst the Heathen, we may perceive because the Dove and the Raven are called the messengers of the Gods, by the Heathen Poets. Example 2. Gen. 36. 24. This is Anah who found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hajemim mules, in the Wilderness, others read it Iamin● waters: now because it was hard to find out the right translation of the word, some translating it Mules, and some translating it Water: the Heathen made up a notable lie on the jews, saying; when Anah was feeding his Asses in the Wilderness, because the Mules and Asses found out water in the Wilderness for them to Tacitus. lib. 5. Plutarch. in symposiasis. 4. cap. 5. drink, therefore the jews worshipped the golden head of an Ass: see how some shadow of holy histostory was still amongst the Heathen. Example 3. When the destroying Angel destroyed the first borne of their children, & beasts in Egypt, the Lord caused to sprinkle the blood of the paschal Lamb, upon the Lintels of the doors, that so their first borne might be saved, Exod. 12. 13. Epiphanius recordeth Epipha. contra harese. lib. 18. that the Egyptians afterwards, although they had forgotten the history of the work of God, yet they rubbed over their Cattles with a red sort of Keill, to save them that no evil should befall them that year, ignorantly counterfeitting that blood, which saved the Israelites once in Egypt: which fable letteth us to understand, that this Scripture was once taught amongst them. Example 4. Plato did hold that in the revolution of so many years, men should be just in the same estate, wherein they were before; which is drawn obscurely from the resurrection, when we shall be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19 28. Example 5. Clemens Alexandrinus and Basill note, The Heathen grounded many of their fables upon the Scriptures. that the Heathen Philosophers did make their fables, counterfeitting the Scriptures; and founded their falsehoods upon the truth of God, that men might give credit to their lies: as upon this, jonas was swallowed up by the Whale; they made up this fable of Arion, sitting upon a Delphin, and playing upon an harp, and a thousand such. Conclusion. The Conclusion of this is. Seeing the Scriptures are Divine, we must pray with David, Psal. 119. 18. open thou mine eyes, that I may behold the wondrous things out of thy Law in the original it is, Devolue ab oculis meis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velamen, scilicet, caliginis, and let us be diligent searchers and dwell in them, as Paul biddeth Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panormitan writeth of Alphonsus' King of Arragon, that in the midst of all his princely affairs, he read over the Bible fourteen times, with the gloss and commentaries upon it. The jews say, let a man divide his life in three parts; a third part for the Scriptures, a third part for mishneth, and a third part for gemara, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, two for the Talmud, and one for the Scriptures, see how well they were exercised in reading of the Law. EXERCITAT. X. In what languages the Scriptures were written originally. Gen. 11. 1. And the whole earth was of one language and of one speech. THe Old Testament was written originally in Hebrew, and the New Testament in Greek. The Character, in which the Old Testament was In what character the Scriptures were written at the first. written first, was the Samaritane Character; It was called the Samaritane Character, not because the Samaritans used it first, but because it was left to the Samaritans after the jews refused it. This Samaritane Character was the first Character as may be seen by the inscriptions upon their shekels set Why called the Samaritane character. down by Arius Montanus, Beza, and Willet upon Ezekiel. And sundry of the jews ancient monuments have these letters upon them. The Character at the first was the jews and not the Samaritans, as is proved by the inscriptions of the shekels. The inscriptions upon the Shekels, show the Samaritane character to be the first. The inscription is this, jerusalem hakkodesh; but no Samaritan would have put this inscription upon it: for they hated jerusalem and the jews, therefore this inscription must be the jews, and not the Samaritans. Secondly, most of these ancient shekels are found about jerusalem, therefore the shekel and letters upon it, The jews kept the Samaritane character in the captivity. was at the first the jews, and not the Samaritans. This Samaritane Character the jews kept still, in the time of the captivity, when Belshasser saw fingers writing upon the wall, Mene mean tekel, etc. Dan. 5. 25. These Characters were the Samaritan Characters: therefore the Babylonians could not read them; because they knew not that Character; neither could the jews understand the matter although they knew the letters: to the Babylonians, it was like a sealed book; and to the jews it was like an open book, to an unlearned man; because they understood it not, Esa, 29. 11. But Daniel read it and understood it, both because he knew the letters, and also understood the Chaldee tongue. Esdras changed this Character after the captivity, Hieron. in ●erfat. lib. regune. and left it Idiotis, to the Samaritans: and he set down this new Character, which before was the Chaldee, Character. The reason why he changed it, was this, because being long in the captivity, they forgot their own language, that they could neither read it rightly, nor write it rightly: and therefore he changed the Characters, in these which we have now. But the ancient Samaritan Character seemeth to be Why Esdras changed the Character. kept still in Lamina sacerdotali, in the plate of Gold which was upon the forehead of the Highpriest, after the captivity; for they might change none of the ornaments of the Highpriest. So neither that which was written upon the plate of Gold, Kokesh Laihova, holiness to the Lord: because the Lord commanded these and ornaments, to be made for him, and his seed after him, Exod. 28. 43. The Inscription which was upon the Plate of Gold in the forehead of the Highpriest. depiction of an inscription The New Testament was written originally in the Greek Character; and there were two translations of it, Syriac and Arabic; the Syriac was written in the Syriac Character, which differed much from that, which is called Alphabetum Salomonis, or the Character which Solomon found out. This Character Pineda setteth down in his book De rebus Salomonis. These divers Characters may be seen setdowne here, as followeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character Antiquier Mosis sive Samaritanorum. Recentior Samaritanorum Hebraeorum sive Mer●bha Ezrae recentior. Chaldaeorum antiquorum nunc Rabbinorum. Antiquorum Arabum, seu Alphabetum Salomonis. Arabum Recentior. Syrorum. Graecorum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Old Testament was originally written in the Hebrew tongue, and some of it in the tongues derived from the Hebrew, as Chaldee. We may know the Hebrew was the first original tongue; because it hath fewest Radical letters: whatsoever tongue is derived from thence, it addeth some letters to the first original; as from the Hebrew word Galal, cometh Golgotha the Syriac word. So Gabbatha Bethsaida, from Gabha and Chased. Secondly, that language which the Lord spoke, to Adam, Abraham and Moses, and they to him, must be the original language. But God spoke to them in the Hebrew, and he wrote the two Tables with his own hand in this language. And thirdly, that language which expresseth the nature, of things, and their affections most clearly, and in fewest words; that must be the original language: but the Hebrew doth this; therefore it is the first language. These tongues which were Propagines and Dialects of The jews understood these tongues which had affinity with the Hebrew. the Hebrew, the jews understood them, when they heard them spoken, and when they read them, but they understood not the strange tongues, which had but small affinity with the Hebrew. When Laban and jacob made a covenant; Laban called the heap of stones jegar Sagadutha in the Aramean tongue, which had small affinity with the Hebrew; but jacob called it Galeed, Gen. 31. 47. But if there was little affinity betwixt the Aramean Object. language and the Hebrew, how is it that they say, 2. King. 18. 26. Speak to thy servants in the Syrian language, for we understand it? They might understand it, for they were Courtiers and States men; and so learned it, as we learn now the Answ. The Hebrews understood not the Syrian language but by learning. Italians and French language. And Abraham's servant spoke to Nachor in the Aramean language, he being borne in Damascus, which was in Cylo-Syria: and we may think that Nachor and his house, understood the Hebrew tongue, being of the posterity of Heber, and keep that tongue as Abraham did, who came out of Vr of the Chaldees. Assyria or Syria hebraice, Aram, comprehended all Palestina, The large extent of the Syrian language Damascus, the Kingdom of Assyria, Chaldea, babylon, Arabia, Cylo-Lyria and Antiochia, Zoba, Adiabena, therefore all the languages which were spoken in these parts, took their general denomination from Syria, as Syro-aramaea the language which Laban spoke in Mesopotania: Syro-Chaldaea or Babylonica was that which they spoke in Babylon, Syro-Antiochena which they spoke in Antioch or Phoenicia: although they were Propagines or Dialects of the Hebrew, yet they understood them not while they were taught: therefore Nabuchadnezzer caused to instruct the children of the jews in the Chaldee tongue, Dan. 1 4. but the Syro-Arabean and the Palestine or Cananitish language they might understand it; because it came nearer to their own language. The Egyptian tongue differed much from the Hebrew, The jews understood not the Egyptian tongue. Psal. 81. 5. joseph heard a language in Egypt, which he understood not. joseph here is put for the whole people of the jews, because there was no affinity betwixt the Hebrew and the Egyptian tongue, therefore they understood not this tongue. So Psal. 114. 1. they departed from a people of a strange language, or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people: they called them all barbarous whom they understood not: and because the jews understood not the Egyptian tongue, therefore joseph made him to speak to his brethren by an Interpreter, Genesis. 42. 23. The Cananitish language, was a daughter of the Hebrew The Canaanites language a diolect of the Hebrew. tongue, or rather one, with the Hebrew tongue: and this we may perceive by the names of the towns; men and places which were imposed to them by the Canaanites; as jericho, Salem, Kiriatharba, Kiriath-Sepher, Beth-dagon: so the names of men, Melchizedeck, Adonibezek, Abimelech. And if the Cananitish tongue, had not been all one with the Hebrew, how could the patriarchs have kept conference with those in Canaan, and made their Bargains and Contracts with them? this is clear also by the example of Rahab, who could speak to the Spies, and they understood her; and so joshua to the Gibionites. The Lord would have this tongue continued amongst the Canaanites, because the Hebrews were shortly to inhabit that land, and to converse with the Canaanites for a while, until 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 job, 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 Turks speak 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 jeremy originally written in the One Verse in jeremy. originally written in the Chaldee tongue. Chaldee tongue, jer. 10. 11. whereas all the rest of that prophecy, 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 jews now, were to be carried to Babylon, and when they should be sollicitated there to worship their gods, they should answer them in their own language; cursed be your gods, for they made neither heaven nor earth. That of Daniel and Ezra which is written in the Chaldee tongue, was transcribed out of the rolls, and registers Somethings taken of the registers of the Chaldeans, and insert in the Scriptures. of the Chaldeans; and insert in the books of God: but that which the holy Ghost indicted originally to Daniel and Ezra, was written in the Hebrew tongue; the rest was borrowed but out of their registers, as first, Nebuchadnezzers dreams, Dan. 2. So Nebuchadnezzer setteth up a golden image, Cap. 3. So Nebuchadnezzers dream, Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue: the seventh Chapter is only excepted; it is written also in the Chaldee tongue although it was originally indicted to Daniel: because it is a more clear exposition of the monarchies revealed before to Nebuchadnezzer, and Belshasser; and set down in their own Registers in the Chaldee tongue, but the eight Chapter and the rest, are wholly written in the Hebrew tongue, which were indicted immediately 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 keep a Chronicle of all their memorable deeds, and what befell them: and so of their visions and dreams; 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 down 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 Somethings 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 Book 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 either Heathenish, or jewish. Heathenish again, were of two sorts; either Chaldean or Persian. Daniel borroweth from the Chaldeans: So from the history of the Persians, as that memorable history of the deliverance of the jews under Haman; was first written in the Persian language, Esth. 9 32. and he who wrote the Book of Esther, borrowed the history out of that book. These things which are borrowed from the Somethings in the Scripture borrowed from the jewish History. jewish history; as the facts of those registrate in the Books of the Maccabees, Heb. 11. So jude out of the prophecy of Enoch, borrowed the history of the strife, between Michael and the Devil about the body of Moses. So the Apostle Heb. 11. out of the traditions of the jews, borroweth, that Esay was cut with a saw under Menasse. So there are sundry proverbial speeches in the Talmud, as, Cast out the beam which is in thine own eye, and then thou shalt see cheerly to cast out the mote that is in they neighbour's eye, Matth. 7. 5. So it is easier for a Camel to go thorough the eye of a Needle, Matth. 19 24. So it is hard to kick against pricks, Act. 9 5. Some of our Divines, to prove that the Apocryphal Books are not Canonical 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 Apocryphal Books, and out of the traditions of the jews. As Matthew, that Salmon married Rahab. Salmon, his genealogy is set down, 1 Chro. 2. but not whom he married, this Matthew had by tradition, Matth. 1. 5. Things in the Heathen history, which are not necessary to be known 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 books of the Chronicles of juda 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 book of God. These things which were written out of the jewish, Heathen sentences were sanctified by the Apostles when they cited them. or Heathenish history were not sanctified; until they were insert in the book of God: therefore Tertullian writing to his Wife, and citing that verse, Evil speeches corrupt good manners, 1 Cor. 15. 33. saith, Memor illius versiculi sanctificati per Apostolum, the Apostle sanctified this verse when he borrowed it from the Heathen. And as a woman that was Heathenish, when she became a Proselyte, she might enter into the congregation, and a jew might marry her: so these jewish and Heathenish histories, God sanctified them, that they might enter into the Congregation and become holy Scriptures, and so the holy Spirit sweetened the salt waters of jericho, that the children of the Prophets might drink of them, 2 Kings. 2. 21. There are many proper names set down in the Many names in the Scriptures which are not Hebrew names. Scriptures which are not Hebrew names, but some of them are Chaldee, some Assyrian and some Persicke names, jer. 39 3. And all the princes of the King of Babylon came in, and sat in the middle gate, even Nergal-Sharezer, Samger Nebo, Sersechim, Rabsaris, Nergal Sharezer, Rahmag, with all the residue of the Princes of the King of Babylon. And that we may know what names are Chaldee names, what Syriac and what Persicke. Mark this Table following, concerning these names, and the composition of them, taken out of Scaliger. Nomina propria Chaldaeorum. 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach. 5 Meschach 6 Sadrach 7 Letzar, retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phillip 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad Exempla Nebuchad nezzar ex 1. 24. 7. Hevil-mero-dach ex 13. 3. 20. Nebo-zar-adan ex 1. 21. 12. Nomina propria Assyriorum. 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballad 11 Osen, the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar. 16 Shar Exempla Salmanasser ex 2. 9 Assarhaddon ex 9 5. Sen-ballat ex 13. 10. Sen-cherib ex. 13. 4. Teglath-phul-asor ex 3. 14. 9 Nomina propria Persarum. 1 Ariosto 2 Their 3 Thiri 4 Mithri 5 Pharsam 6 Pharu 7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Valerio 17 Zata 18 Arthur atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku, vel Kau 25 Ros, vel rus 26 Kana Exempla Mithridates ex 4. 9 Achos-va-rosh. ex 19 16. 25. How shall we discern in what language a book was Quest. written? There be two special notes whereby we may discern Answ. this; the first is Interpration, and the second is Allusion. First is Interpretation, when the Spirit of God interpreteth a strange word, into another tongue; then the To know in what language a book was written. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 book was written in that language, in which the word is interpreted. Example, Esth. 9 Pur this persicke word is interpreted by the Hebrew goral, therefore the book was written in the Hebrew, and not in the Persicke tongue by Mordecai, or by him who else wrote the book. Example 2. Abba Pater, Rom. 8. 15. Abba is the Syriack word, and Pater the Greek word, because Abba is interpreted by Pater, therefore the Apostle hath written this Epistle in Greek, and not in Syriack. And so Thomas is called Didymus; joh. 11. 16. therefore the Gospel of john was written originally in Greek, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract not in Hebrew. So Heb. 7. 2. Melchisedeck the King of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemi●us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Salem, first, by interpretation King of righteousness, and after that King of peace. The word Melchesedeck which is one word, for the understanding of the Graecising jews he divideth it in two, and showeth in Greek, that Act. 13. 8. Elimas' by interpretation Magus, this word Magus is degenerate in a Greek word, therefore this book was written in Greek. Salem signifieth peace, and Zedek justitia, righteousness; as if ye would say, frugifer, qui fert fructum, cornifer qui fert cornua: here because the interpretation is in Greek; we may know that this Epistle hath been written originally in Greek. The second note, to know in what language books have been written, is by the Allusion of words in the Scriptures. for there are many allusions in the Hebrew, and in the Chaldee tongue, when they are translated in the Greek or any other language they lose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans Paranomasia apud Th●rg●misto● inter Cabhal & Cebhel. that grace, as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Cebhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cobal apud Tergumistos est caligare, but joh. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the light shined in darkness, and the darkness comprehended it not; Here the sweet allusion which is in the Chaldee, perisheth in the Greek. So joh. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Syriac expresseth it by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet allusion Min tirghna letira, which is not in the Greek, where the words fall alike which will not fall Elegans paranomasia apua Syros inter tirghna & tua. out in other languages. There was a question betwixt Origen and Africanus, whether the history of Susanna was written in Hebrew or in Greek. Africanus denied that it was written in Hebrew, but in Greek, and he proved it thus. When Daniel examined the Witnesses who testified against Susanna, he took the witnesses a part and enquired at one of them, under what tree he saw her commit that villainy? he said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lentish tree; then Daniel alluding to this said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angel of God hath received sentence of God to cut thee in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divido seco findo pieces. So he inquired at the other, under what tree he saw her; he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Under a Prime tree. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serra divido seco. Then Daniel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angel of the Lord waited with the sword to cut thee in two. Africanus by this allusion of words gathered, that this history was not originally written in Hebrew, but in Greek. The Conclusion of this is, the Old Testament was first written in Hebrew. This was the first language Conclusion. by which the Lord spoke to the patriarchs, and in which the Angels spoke to men, and it was the language which all the world spoke before the confusion of Babylon, and it is the mother tongue from whence many other tongues are derived, and it is holden by some, to be that tongue, in which we shall speak one to another in the life to come. Therefore we should be desirous to understand this holy language. EXERCITAT. XI. Of the Style of the Scriptures. joh. 7. 46. Never man spoke like this man. When we describe a man's speech, first we describe it by that which is natural, as whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a weak voice, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of a slow tongue. Secondly, in what language he 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 Fullness of the speech. Eighthly, the Shortness of the speech. Ninthly, the Coherence, and lastly the Efficacy of the speech. First, we describe that which is natural, and proceedeth from some defect of the organs, as if he spoke with a weak voice, or be of a stammering tongue, or thick lips, which Exod. 6. 12, are called Uncircumcised lips: Contrary to this is a thin lip which is a sign of Eloquence, job. 12. 20. for these who have thin lips, commonly are Eloquent. Moses the Penman of the holy Ghost, although he was defective in speech; yet read his writings, and ye shall see such The writers of the Scriptures although weak in person yet powerful in words. eloquence in him, that no Heathen could ever match it, and as it is said of Paul, when he was present in person he was weak, 2 Cor. 10. 10. and his speech base and contemptible yet his letters were weighty and powerful: so whatsoever want or infirmity was in Moses' person, yet there was no want or defect in his writings. Secondly, in what language he speaketh. The holy Ghost spoke and wrote in Hebrew in the Old Testament, The Old Testament was written in Hebrew, and the New in Greek. and in the New in Greek. He 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 dareth to many Nations, but borroweth of none. He wrote the New Testament in Greek, a most copious and fertile tongue, The Hebrew tongue dareth to many, but borroweth of none. which was then Lingua communis to the jews 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 jerusalem and about it, Ast. 1. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialect, or proper tongue. So the Dialect of the Ephramites, who said, Sibboleth & not Shibboleth, jud. 12. 6. and the Dialect of the Galileans, as Peter spoke in the Galilean Dialect, Matth. 26. 73. So in the new Testament there are sundry Dialects as jonick, Doric Attic, etc. Fourthly, whether it be in prose or in verse. The jews 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 five Rithmo colligata; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rithmus. is, it beginneth in prose, but endeth as it were in meeter, such is job. Shir, canticum; written in meeter, as the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 signify one thing, and in other languages, another thing. Example, Num. 19 20. Dies numeri, signifieth A few Dies numeri quid apud Hebraos'. days, 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 Forest shall be number, that a child may write them, that is, They shall be few. In other languages this phrase would signify many men, and many trees, etc. So some phrases of the Scripture have a contrary Some phrases with the Hebrews have a contrary signification. signification with the Hebrews, as Zack. 11. 24. Ascendit visio a me, that is, It perished. So jer. 47. 15. Moab is spoilt and gone up out of her Cities, that is, She is destroyed. Sometimes again it signifieth to wax and increase, as 1 King. 22. 35. Bellum ascendit, The battle 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 sin, Exod. 10. 17. and john alludeth to this, 1. 29. Behold the Lamb of God that taketh away the sins of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lapidare. Elapidare And Levare peccatum, Is to take up the burden of sin, Levit. 5. 1. So Sakal, Lapidare & Elapidare, signifieth either 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, jer. 23. 9 that is, whom the wine hath overcome, but Matth. 26. 39 Let this cup pass over me, that is, let it not touch me; in a contrary signification. So Gen. 25. 18. Cecidit coram fratribus suis, He died in presence of his brethren, but the seventy translated it The New Testament useth often times the Hebraisms of the Old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He dwelled before his brethren. The New Testament usually followeth these Hebraisms of the Old Testament as Hos. 8. 8. A vessel in which there is no pleasure, Rom. 9 21. A vessel of dishonour. So 1 Sam. 21. 5. The vessels of the young men are holy, 1 Thess. 4. 4. That ye may know to possess your vessels in holiness. So Exod. 1. 8. there arose a new King in Egypt who knew not joseph, Matth. 11, 11. there arose not a greater than john the baptist. So in the New Testament there are many peculiar phrases which are found in no other Greek 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 jews, followed the Hebrew Chaldee and Syriac in many things: so that they have a peculiar style which is not to be found in other Greek writers, The Seventy follow the Hebrew, Chaldee and Syriac in many things. example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament signifieth wrath and poison Reve. 18. 3. Ex vino veneni, that is, poisoned wine. So job 4. 6. The reason of this is, because Hbema in the Hebrew, signifieth both wrath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ira. venenum. poison. Another example, 1 Cor. 5. 45. Death is swallowed up into victory: the Seventy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In perpetuum, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify perpetuum amongst the Heathen, why do they then translate it, For ever? because Amos 8. 7. and 2 Sam. 2. 26. Lament. 5. 20. the word Netzahh, signifieth both Victory and Eternity. A third example, Gen. 8. 21. Dixit ad cor suum dominus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victoria. Aeternitas. but the Chaldee saith, Bemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase the Evangelist john followeth; but this is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase used amongst the Greeks'. A fourth example, Give us this day, our daily bread, Matth. 6. 11. The Greeks say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem quotidianum, but the Syriac hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Crastinum panem, that bread which may feed us to day and to morrow. So jam. 4. 6. The Lord exalteth the humble, but according to the Hebrew and Syriac phrase, to Exalt, is to lift up on the Cross, joh. 8. 28. When ye have lift up the Son of man, or exalted the Son of man, that is, lifted him up on the Cross. These particular phrases used by the Seventy would be marked. And besides these, if we shall look more nearly to the style of the Scripture, as to the simplicity of it, than we The simplicity of the style of the Scripture is admirable. shall much more admire it, 1 Cor. 2. 4. My preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power. Again the Evidence of the style, the judgements of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculata fides cum qu● ipse videt. God are set down, so vively in the Scripture, as if a man were looking on with his eyes, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks', as we may see in the deludge, the overthrow of Sodom, and the miracles in the Wilderdernesse, set down so clearly before us, as if we had been eye witnesses of them. See a notable example, Psal. 7. 12. 13. By a borrowed kind of speech he setteth forth the judgements of God which were to over take the wicked, as if we were looking on. If he turn not he will whet his Sword, he hath bend his bow, and made it ready, he hath also prepared for him the instruments of death: he hath ordained his arrows against the persecutors. Eightly, the Fullness of the speech. The Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein nothing is wanting, neither in the enumeration of the parts, or explication of the causes, or reciting of the circumstances: for the holy The holy Ghost setteth down all circumstances belonging to the purpose whereof he intreateth. Ghost setteth down all the circumstances belonging to the purpose. So the Apostle Rom. 1. describeth at large the vanity and impiety of the Gentiles. And Rom. 2. the hypocrisy of the jews, and Cap. 3. he maketh a full description of the corruptions of man, reckoning up the parts. There is none righteous, no not one, vers. 10. There is none that understandeth, there is none that seeketh after God, verse. 11. They are all gone out of the way, they are altogether become unprofitable, there is none that doth good, no not one, Verse. 12. Their throat is an open Sepulchre, with their tongues have they used deceit, the poison of Asps is under their lips, Verse. 13. Whose mouth is full of cursing and bitterness, Verse. 14. Their feet is swift to shed blood, Verse. 15. Destruction and misery are in their ways, Verse. 16. And the way of peace they have not known, Verse. 17. And there is no fear of the Lord before their eyes, Verse. 18. Ninthly, the Shortness of the speech: and here we cannot enough admire the fullness of the style and the shortness of it, & that which Cicero said of Thucycides Every word of the Scripture carrieth a weight. may here be applied fitly, Eum esse adeo plenum refertumque rebus, ut prope verborum numerum, numero rerum exaequet, That every word carried a weight with it, and therefore we may call it Laconica Scriptura. Tenthly, the Coherence: all things in the Scriptures are fitly joined and coupled together. The Heathen All things in the Scripare fitly joined. said that there were three things impossible, Eripere, jovi fulmen, Herculi clavam & Homero versum; to pull jupiters' Thunderbolt out of his hand, Hercules Club out of his hand, and a verse from Homer: for they thought, that there was such a connexion between Homer's verses, that not one verse could be taken away without a great breach in the whole work: but this may be much more said of the Scriptures of God which have such a dependence and connexion, that if ye take away but one verse, the whole shall be marred. But it may be said that there are sentences which Ob. seem not to cohere or agree fitly together, Gen. 48. 7. And as for me when I came from Padan, Rachel died by me in the Land of Canaan in the way, when there was but yet a little way to come to Ephrath, and I buried her there in the way of Ephrath, the same is Bethlehem, Verse. 8. And Israel beheld josephs' sons. How doth this cohere with that which goeth before; it would seem that there is no dependence here. They cohere well enough with the words going before; for jacob had adopted two of josephs' children, Ans. How sentences in the Scripture seeming to disagree cohere very well. than he giveth the reason of this adoption in these words; as if he should say, whereas I might have had more children by my first wife Rachel, if she had lived; it is great reason that I supply this defect in her, by placing some in stead of these children, which she might have borne to me; and I adopt those thy sons since she is dead. The second place which seemeth to have no coherence with things going before, Esa. 39 21. Take a lump of figs, and lay it for a plaster unto the boil and he shall recover, verse. 22. Ezekias also had said what is the sign, that I shall go up into the house of the Lord. What coherence is betwixt these words, and the words going before? There is a right coherence here, and he setteth down that last, which was first for brevity's cause; which is more at large set down in the book of the Kings; and therefore junius translateth it well, Vajomer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In plusquam perfecto, Esay had said. jer. 40. 1. The word which came to jeremiah from the Object. Lord, etc. The words following seem not to cohere with the former. The beginning of the fortieth Chapter, with the seventh Answ. Verse of the fortiesecond Chapter, and these things which are insert between them, do contain but the occasion of the prophecy, to wit; when Godoliah was killed, the rest of the jews would have gone into Egypt, which jeremiah forbiddeth them to do. And it came to pass ten days after, Chap. 42. 7, etc. This should be joined with the first Verse of the fortieth Chapter, and all the rest should be included in a parenthesis. As we have spoken of the style of the Scripture in general, so let us observe the style of some of the writers in particular. Esayes' style differed much from the style of Amos, he being a Courtier, and he but a Neat-herd. So the style of Ezekiel differed from the style of the rest of the Prophets: he calleth himself The Son of man, not because it is a Chaldee phrase, but because of the excellent visions which he saw, therefore he is called the Son of man, that is, an excellent man; as jesus Christ in the New Testament is called The Son of man, that is, an excellent man. So this is peculiar to john the Evangelist, to call Christ the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Chaldees and the Talmud usually call him so: john opposed himself to Ebion and Cerinthus two jews who denied the divinity of Christ, wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 joh. 7. 5. which was frequent in the Chaldee paraphrast, and read often by the jews. So there are some things peculiar to Paul; for he 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. Man's 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. wisdom 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 Moses was mighty in words and deeds, Act. 7. 22. It is said of Paul that his bodily presence was weak, but his letters were weighty, 2 Cor. 10. 11. By his preaching he converted many, from jerusalem to Illiricum, Rom. 15. 19 but by his letters he converted more, both in Europe Africa and Asia; such Paul converted more 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 Latin translation, which they The Church of Rome maketh the vulgar Latin translation to be canonical. have made canonical; do labour to disgrace the original Text, the Hebrew and Greek, holding that they are corrupt in many things. Master james Gordon our Country man, observeth Controvers. 1. Gordonij. cap. 9 four distinct periods of time. The first period, he maketh to be the jews Synagogue before Christ came in the flesh; he granteth that all this time, the Hebrew Text was not corrupted by the jews. The second period of time he maketh to be from the ascension of Christ until the days of Hierome and Augustine, and he saith, that in this second period, the jews went about to corrupt the translation of the Seventy: because the Christians than began to use arguments taken out of that translation against them, as justine Martyr testifieth, writing against Tripho. The third period he maketh to be after the death of Saint Hierome, until the time that the Talmud was composed and set together, and then he saith, there arose great contention betwixt the Oriental and Occidental jews: (the Oriental jews were those who dwelled upon the East side of Euphrates in Babylon Media & Persia, those What jews were called oriental, and what occidental. Peter called the Church at Babylon, 1 Pet. 5. 13. The Occidental jews were those to whom he wrote, Scattered abroad in Pontus Galatia, Cappadocia, Asia, and Bythinia, 1 Pet. 1. 1.) because of the diversity of their reading, and corruptions in the Text. He saith that the jews met at Tiberias, Anno 508. and there set down the Points; and made their Masora; to obviate this, that no more corruption should enter into the Text. The fourth period he maketh to be after the jews 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 he laboureth much to prove that the Hebrew Text was corrupt before, and that the vulgar Latin is sound and free from corruption, which was translated by Saint Hierome under Pope Damasus; and so continued in the Church of Rome. The jews to whom The Oracles of God were committed, The jews kept faithful the book of God without corruption. Rom. 3. 2. (therefore it was called Their Law, joh. 8. 17.) would they have corrupted their own Evidents? Augustine calleth the jews Capsarios nostros, who faithfully kept the book of God, and reserved it unto us without corruption, & he saith, Dispersos esse judaeos, infideles ut testarentur Scripturas esse veras. The unbelieving jews were scattered through the world, that they might testify the Scriptures to be true: and shall we think that the jews would have corrupted the Text, The jews numbered the Verses, Words and Letters of the Bible. who have numbered the words, letters, and verses of the Bible: and R. Zaddias hath numbered the letters words and verses, and summed up all the verses at the end of every book, and they have observed that all the letters are found in one verse, Zeph. 3. 8. as also four of the final letters: they carry such respect to the Law, that if it but fall to the ground, they institute a fast for it. The superstitious jews at this day, are so careful to They would write no language but in Hebrew letters. keep the letters and words of the Law, that they will have neither Chaldee, Syriac, nor Hebrew words wrirten; but in Hebrew letters: and it greeved them when they saw in Origens' Hexupla, Hebrew words Vide Guiliel. Sc●ickardum de jure regio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written in Greek Characters, when they saw the copy which was presented to Alexander the Great, having the name jehova still written in Golden letters, they were much greeved at it, and when they see any thing changed in our copies now, in disdain they call it, Hhomesh pesul she'll gelahhim, that is, Pentateuchus rasorum Monachorum, the Pentateuch of the shaved Monks. The jews after the death of Christ were dispersed among many Nations and they never met together again: and albeit they would have corrupted the Scripture, how could they have falsified all the Copies? Bellarmin maketh this objection to himself. Some Bellarm. lib. 2. Cap. 2. De verbo dei. men will say, that the Hebrew Text was corrupted after the days of Saint Hierome and Augustine. He answereth, that Augustins reasons serve for all times against the corruption of the Hebrew Text: And Serrarius Serrarius in prolegom. Bibliacis. acknowledgeth, that there is but small or no corruption in the Hebrew Text, & he maketh a threefold corruption. The first Physical, the second Mathematical, Corruptio Physica Mathematica Moralis. and the third Moral. Physical corruption he maketh to be this, when it wanteth any member which it should have. Mathematical corruption he maketh to be this, when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And a moral corruption he maketh to be this, when one of purpose goeth about to corrupt the Text, and in effect he cometh to this, that the errors which are found in the Text, are but errors in the print, and not in the matter. But now lately there is one risen up, called Morinus, who hath set himself to improve the original Hebrew Text, and to prefer the Samaritan to it as the original. We must put a difference betwixt Hebraeo-Samaritana Difference betwixt hebraeo-samaritana, and hebraeo-samaritano-samaritana, in their Copies. and Hebraeo-samaritano-samaritana. Hebraeo-samaritana is that which Moses wrote from the Lord and delivered to the jews, it is called Hebraeo-samaritana; because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity, and this we grant to be the first and original writing by which the Church should be ruled. But that this Hebraeo-samaritano-samaritana should be the first original; that in no way must we grant, and the reasons are these. First, the Samaritans were Idolaters they were Reasons to prove that the Samaritan copy is not the original. brought out of Assyria by Salmanasses, and they erected a false worship in judea, for the which they Reason 1 were hated by the people of God, joh. 4. They branded them always with these two letters, Gnaijn Zain, that is, strange worship. The Lord concredited his oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus. to his own people, Deut. 33. 4. The Law is the inheritance of the congregation of jacob. Therefore the Law was not committed to their custody, who were not God's people, they had no right to his inheritance. Secondly, if the Samaritan copy were the original, than it should follow that the Church hath wanted the Reason. 2 true original Text until the year of God, 1626. when Petrus de Valle brought it from Damascus. The Samaritan Copy differed as much from the original, as the Seventy do, but none of them hold that Reason 3 The Samaritan differeth as much from the original, as the Seventy do. the translation of the Seventy is the original by which all others should betrayed, why then should they give this prerogative to the Samaritan Copy, to be the original? this Samaritan Copy addeth to the original Text which was The inheritance of the jews, Deut. 33. 4. and diminisheth also from it. It addeth to the original Text, Iosh. 21. two Verses, 36. 37. Verses. So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the original Text. So Targum Hierosolymitanum supplieth the same 28. verses here, which are not in the original Hebrew Text, a conference betwixt Gain and Abel, whether there be any providence of God or not? or whether there be any reward for the just, or punishment for the wicked? Abel holdeth the affirmative, and Cain the negative part. But this note of the Masoreth in the margin should not be read this ways, Pesu pesuki bimtzegno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pesuk. Viginti octo versus desiderantur in medio hujus versus, There are twenty eight Verses wanting in the midst of this verse. But it should be read this ways, Pesukim pasekin bimtzeghnoth pasuk, that is, There are twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eight verses whose sense endeth in the midst of the verse: therefore when the Scripture saith that Cain talked with his brother, it was to persuade him to go out to the field, and not that he had a long conference with him. Both the Samaritan Copy then, and the Targum of jerusalem wrong the Text as defective, putting in these 28. verses which the Spirit of God never indicted. As it addeth to the original Hebrew Text, so it diminisheth somethings from it, Hos. 4. 11. I have called my Son out of Egypt. These words are not in the Samaritan Copy. So these words, Zach. 12. 10. They shall behold him whom they pierced. Reason 4 If this Samaritan Copy were the original Copy, what is the reason that Origen setteth it not down in his Octupla, as he hath done other translations? and what is the reason that Hierome never citeth it, nor followeth it in his translation, if it be the original? Fiftly, the manner of the Samaritans writing showeth Reason. 5 that this was not the original, which Moses received from the Lord, and delivered to the people of God afterwards, as you may perceive in the page following, out of Exod. 31. from vers. 12. to 18. Exemplar Samaritanum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè sic. Et dixit Iehova Mosi dicendo, & tu alloquere filios Israel dicendo, nunc illa Sabbatha mea seruatote: quia signum est inter me & inter vos per generationes vestras ad cognoscendum quod ego Iehova sanctificans vos. et observate Sabbathum quia sanctum erit illis profanantes illud morte morietur, quia omnis faciens in illa opus utique excindetur anima illa e medio populorum suorum: sex diebus operaberis opus, & in die septimo Sabbathum sabbatulun sanctum jehovae: omnis faciens opus in die illo sabbathi morte morietur: & observanto filij Israel ipsum sabbathum, celebrando sabbathum per generationes suas faedere aeterno inter me & inter filios Israel signum erit in aeternum: quia sex diebus fecit Iehoua caelum et terram & in die septimo quievit et respiravit In English thus. Exod. 31: 12. And the Lord spoke unto Moses saying 13. Speak thou also unto the Children of Israel, saying, verily my Sabbaths shall ye keep: for it is a Sign between me & you, throughout your generations, that ye may know that I am the Lord that doth sanctify you. 14. Ye shall keep the Sabbath therefore: for it is holy unto you: every one that defileth it, shall surely be put to death, for whosoever doth any work therein, that Soul shall be cut off from amongst his people, 15. Six days may work be done, but in the Seventh is the Sabbath of rest, holiness to the Lord, whosoever doth any work in the Sabbath day he shall surely be put to death. 16. Wherefore the Children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant. 17. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed. Observe the form of this writing of the Samaritans and ye shall find it to be mere cabbalistical, by which they would find out the divers readings, in framing the lines, words and letters, and setting them down after such a curious form, as the Cabalists do, by their Gematrija, notaricon, and temura: that is, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 number of letters, the divers significations of them, and the divers situation and placing of them, they make divers senses in the Scriptures, as by elbham, and ethbhash; sometimes putting the last letters for the first, and the first for the last; sometimes reading up and down; sometimes crosswayes, and sometimes from the left hand to the right: this we may see in this example of the Samaritan Copy, where they sum up the observation, the breach, and punishment of the Sabbath in a round circle; which curiosity the Spirit of God never used in writing the holy Scriptures. Christ speaking of the original Text, and the perpetuity of the Law which we have, he saith, One jote, or one title of the Law shall not pass, in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew jod; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not properly translated, A tittle, as if it made a difference betwixt some letters, as the top of Daleth from Resh: for the Syriac calleth it Sharat, incisura vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incisio, the small lines which are in ones hand. The meaning is then, that not one part of a letter, neither the least letter, nor any part of the least letter shall perish, hence we may reason from Christ's words. In that copy whereof the Lord speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or jod must be the least letter; but in the Samaritan copy jod is not the least, but the biggest of all the Letters: therefore the Samaritan copy, is not that copy which Christ spoke of, but the Hebrew as we may see by the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrae. the Letters in the margin here: hence we may gather that this Samaritan letter was abolished in Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit. time, and therefore we ought neither to embrace the copy nor the Characters, as authentic or original. The Conclusion of this is, If the light that is in the Conclusion. body be darkness, how great is that darkness, Matth. 6. 23. The Scriptures are the light of the Church, and if the original Text were corrupted, how great were the darkness of the body; God hath Conjuncta instrumenta, Instrumenta gratiae. conjuncta. remota, & remota instrumenta gratiae. Remota instrumenta gratiae are the Preachers and their writings, and they may be corrupted. But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings, these the Lord kept from error and corruption for the good of his Church. EXERCITAT. XIII. That no Canonical book is perished. Matth. 5. 18. Heaven and earth shall pass, one jote, or one tittle shall no ways pass from the Law till all be fulfilled. WHen a thing wanteth an essential part, this is the greatest want. Secondly, when it wanteth an integral part, this is likewise a great defect. And thirdly, when it wanteth accidental ornaments. When Defectus partis essentialis. partis integratis ornamenti accidentalis. the soul is separated from the body, here is a separation of the essential parts. When a man wanteth a hand or a foot, than he wanteth an integral part. And when he wanteth his , he wanteth some ornaments. There is no book in the Scripture that wanteth any No book in the Scripture wanteth any essential part. essential part; for the Law and the Gospel which are essential parts, are found in every book. Secondly, the Scripture wanteth no integral part Vide junium in judam, and Perkins reform Catholic. since the Canon was sealed, before the Canon was sealed they had as much as served for their infancy: but after that it was sealed the whole Canon was complete, and none of those Books perished. Great was the care which the Lord had to preserve God's care in preserving the Scriptures. the Scriptures. First, he commanded the Levites to take the book of the Law written by Moses, and to put it in the side of the Ark of the covenant of the Lord, Deut. 31. 26. Secondly, the Lord commanded the King, when he should sit upon the Throne of his kingdom to write a Copy of this Law, Deut. 17. 18. and the jews add further, that he was bound to write out two copies, one which he should keep in his treasury, and another which he should carry about with him; and they say moreover, if Printing had been found out then, yet he was bound to write them out with his own hand. Thirdly, the Lord commanded the Prophets to write their visions upon Tables, and to make them plain, Habak. 2. 2. Esay 8. 1. and the Seventy read it, to be graven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci. upon the bush tree, which is a sort of wood that corrupteth not, and it will preserve that which is written upon it and it were to the world's end. Fourthly, when any book which was necessary for Books necessary for the Church albeit lost, yet they were found again. the use of the Church was lost; the Lord had a care that that book should be found again, as the book of the law found by Hilkiah, 2 King 22. 8. Or the Lord indicted it a new again, when it was lost; as when jehojakim cut the roll of the lamentations of jeremy, yet the Lord inspired him a new again to indite this book to his Scribe Baruch, jere. 36. 32. because he thought it necessary still for the Church: therefore he would not have it to perish. Fiftly, in that general destruction which the Babylonians made at jerusalem, burning their houses, and robbing them of their goods; yet as Hierome and Basil observe well, it was a special providence of God that The Israelites kept the musical instruments in the captivity, to put them in mind of the worship of God. they should leave to those captives, their instruments of Music, wherewith they used to serve God in the Temple: that they might preserve some memory of their former worship, they brought these instruments to Babel with them, Psal. 137. 2. we hung our harps on willows. If the Lord had such a care of these instruments to have them preserved for his praise, much more care had he to have the Scriptures preserved; which taught them to worship: and he who had a particular care of the parts of the Scripture, before it was complete, and numbereth the hairs of our heads, Matth. 10. 30. and the stars of the heavens, Psal. 147. 4. will he not have a special care that none of these Books should perish which are canonical? 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 showeth how the book of God was lost in the Captivity, and that Esdras the Scribe, by holy inspiration wrote it all anew again: but this is false, see we not how Daniel read out of the prophecy of jeremy, how long the captivity should last, Dan. 2. 9 The book of God then was not lost in the captivity, and written anew again by Esdras, but only he set the books in order after Esdras wrote nothing of the Scriptures but only set the books in order. the captivity, & nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He did nothing in correcting the book of God, but only set it down in order. But we read often times in the Scriptures of many Books wanting now, which were extant before; as the Books of the battles of the Lord, Num. 21. 14. By this it cannot be inferred that any canonical Ans. book is perished; for this word Sepher, signifieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relation, as well by word, as by write. Secondly, although we grant that it was a written book, yet it will not follow that it was a holy Book. Thirdly, although we grant that it was an holy book, yet it will not follow that it was a canonical book. The books of the Chronicles of the Kings of juda and Israel were but civil records, and belonged nothing to the canon of the Scriptures. Some things written by the Prophets not as they were Prophets. Secondly, some books that were written by the Prophets, were not written by them as they were Prophets. Solomon wrote of Herbs, Trees and Plants, 1 King. 4. 33. But what books were these? They were but books of things which were under the Moon and of things corruptible, and because they served not for the edification of the Church afterwards, therefore the Hezekiah buried salomon's books of physic. Lord suffered them to perish. Suidas saith, that the book which Solomon wrote of Physic, was affixed upon the gate in the entry of the Temple; and because the people trusted too much in it, neglecting the Lord (as Asa put his trust in the Physicians, 2 Chro. 13.) therefore Hezekiah caused to pull away this book, and bury it. And the Talmud saith, that Hezekiah did two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorable things. First, Ganaz Sepher rephuoth. Abscondit librum medicinarum, He hide the books of Physic which Solomon had written. And secondly, Cathath nahhash hannehhushoth shegnashe Moshe, Comminuit aeneum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem quem fecerat Moses, He broke the brazen Serpent which Moses made. Solomon spoke three thousand Proverbes, 1 King. 4. 32. yet of all these Proverbes scarce eight hundred are put in the Canon. Some of these Proverbes the servants of Hezekiah King of juda copied out, Prov. 25. 1. And as they saw the King their master bury Salomons book, which he knew was hurtful 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 Solomon wrote a thousand and five Songs; of all which Songs, the Lord made choice but of one to be insert in the Canon, which is called the Song of Songs, 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 than the excellentest Song compared with other Songs. But all books written by them for the whole Church none of them are perished: as the Prophecies of Nathan Ahija, and Iddo. For Burgensis observeth well upon, 1 Chro. 29. That the first book of Samuel is holden to be written by Samuel himself. So the second Book of Samuel, and the second book of the Kings were written by Nathan and Gad, who lived with David and Solomon, and wrote until the death of Solomon, than Iddo and Ahija wrote the history following of jeroboam interlacing somethings of Solomon and Rehoboam. 1 Chron. 29. 29 Now the acts of David the King, first Object. and last behold they are written in the book of Samuel the Seer, and in the book of Nathan the Prophet; and in the book of Gad the Seer, with all his reign and his might and the times that went over him, and over Israel and all the Kingdoms of the Countries. But these words cannot be understood of the books of Samuel; for we read not in these books, what David did abroad in these Countries: therefore some other books must be understood here, written by Gad and Nathan, which are not extant. Not only the things, which David did in Israel, are Ans. set down in the book; of samuel's 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 said over Hieron. in Esa. 13. all the kingdoms 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 original it is, Haaratzoth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that earth. 2 Chro. 33 19 The prayer of Manasseh and how God Ob. was entreated of him, and all his sin, and his trespass 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 book of the Kings there is no mention made of his affliction, or of the cause which moved him to repent or of his prayers which he made to God in time of his affliction: then this book of the prophet is not now extant. So the acts of Baasha, Zimri, and Omri are they not written in the Books of the Chronicles of Israel, 1 Kings 16. 5. & 27. But nothing concerning their acts are found in the books of the Kings, or in the Chronicles: therefore those books are perished, when the Scriptures remit us to those books, it giveth us to understand that these books are worthy to be trusted, as written by the Seers of God: neither doth the Scripture cite them, as it doth some short sentences out of the Heathen Poets. The Apostle saith of those Poets, that they said the truth, Tit. 1. 13. But the Spirit of God remitteth us to these books, 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 prophecies were never written; as the prophecies of the children of the Prophets, and the prophecies of those, who prophesied from the Some prophecies of the Prophets were not written. days of Eli, to David, as some of Asaph Heman and jeduthun. Secondly, all the things which were written by the Seers, were not written by them as Seers: Solomon wrote many things, which he wrote not as a Prophet, and so did David. Thirdly, many things which Somethings written by the Prophet's profitable for the Church then, but not profitable now. they wrote then as Seers, and were profitable to the Church for that time, were not profitable for the Church now: and the Spirit of God remitted them then to the civil records and to some prophecies which were then extant, but are perished now; because now they were not necessary for the Church: but all these things which the Lord indicted to them by his Spirit and which he thought to be necessary for his Church, to be the Canon and rule of our faith, all those the Lords watchful eye hath kept and preserved, that none of them are perished. The Conclusion of this is: The books of Emperor's Conclusion. and Kings are lost, yet the Lord hath kept the register of the little Kings of juda and Israel, both in whole and in parts, although they were but Shepherds, and banished men. And the Church would rather spend her best blood, than she would part with that precious jewel or any part of it: therefore they called those who delivered the book of God to the persecuting Tyrants, Traditores. EXERCITAT. XIIII. That the points were not originally with the Letters from the beginning. Neh. 8. 8. So they read in the Book, the Law of God distinctly, and gave the sense, and caused them to understand the reading of the Law. WE have shown that the Scriptures are not corrupt, and that no essential or integral part is wanting in the holy Scriptures: Now it resteth to show that the Points, the accidental ornaments were not from the beginning. The jews who are faithful keepers, but bad interpreters of the Scriptures, interpret these words, Nehe. 8. 8. after this manner, vaijkreu bassepher betorath, They read in the book of the Law, this they expound, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the literal sense, which Ezra gave. Mephorash, distinctly that is, adding the Points and distinctions. Veshom Shecel, Apponentes intellectum, and gave the sense, that is, he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum or paraphrase to it. Vajabhinu bammikra and caused them to understand the reading of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, he added the Kabbala. But this is a false Gloss, Ezra read the Law to them, & gave them not only the grammatical sense, but also the spiritual and true meaning of the words; he neither added points nor Targum, or Kabbala to it. The points were not then from the beginning, as may be seen by these reasons following. The first reason is taken from the Samaritan Character. The jews acknowledge that the letters of the law Reason. 5 which they have now, are not the ancient Characters in which Moses wrote the Law. But to these ancient Characters there is no vowel subjoined as we may see in the form of the Shekell set down by Arias Montanus, Beza, and Villalpand upon Ezekiel. The second reason is taken from the first exemplar Reason 2 of the jews, which they kept in their Synagogues; and they have most exactly written and rolled up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. book, which is the chief book in their estimation, and whereof they account more than of any other Hebrew Bible; yet there is neither Point nor Accent in this book, but only Consonants. This may be seen also in their ancient bills of divorce wherein are neither Points nor Accents: Therefore the Points were not from the beginning. The third reason is taken from the names of the Reason 3 Points, and Accents, which are Chaldee names, therefore they were imposed after the captivity. But they who maintain that the Points were from Object. the beginning, say, that this reason holdeth not; for the names of the Months are Chaldee names, imposed after the captivity; and yet the Months were from the beginning: So the Points may be from the beginning, although the Chaldee names were given to them after the captivity. As the Months were from the beginning, and had Answ. Chaldee names given unto them, after the captivity: so the value of the Points were from the beginning; but the figures and the names of the Points, were set down a long time afterwards. The fourth reason is taken from the translation of the Reason. 4 Seventy: for when the Seventy read the Hebrew Text wanting the Points, they differed very fare from the Hebrew in many things. The difference of their reading arose from this; because the Hebrew Text wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l●ctus. the Points. Example, Gen. 47. 31. and Israel bowed himself, gnal rosh hamitta, upon bis beds head. But the Apostle followeth the translation of the Seventy translating it, He bowed upon the top of his rod, Heb. 11. 21. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput, cranium. Psal. 40. 7. for Megilla the Seventy read gilgoleth, in capite libri, for in volumine libri: because they wanted the Points, and the Apostle followed this reading. The fift reason is taken from, Ketibh volo keri, when Reason 5 the words are written one way, and read another. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversity of reading and writing arose because the letters wanted the Points from the beginning: this made them to read one way and write another way. The Chaldee, Arabian, and Assyrian language, which Reason 6 are but daughters proceeding from the Hebrew tongue, have no Points: therefore it is not probable that the Hebrew Text had Points from the beginning. The seventh reason is taken out of the Talmud. They Reason. 7 writ, that joab killed his master, because he taught him to read Zacar Masculus, for Zecer Memoria, and so made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria. him to spare the females of the Amalekites, whereas he should have blotted out their memory and killed them all. Now if the points had been from the beginning, than joabs' master could not have taught him, to have read Zacar for Zecer. The Points were not from the beginning then, but found out afterwards by the Masorath. There were three sorts of teachers, amongst the jews. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who gathered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel traditions of the Fathers together; such were the Pharisees. The second were the Sopherim afterwards called the Masoreth: these observed the letters and words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reading. The third sort were the Midroseth, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabalists, who expounded the Scriptures allegorically. The Scribes were from Moses' time, who taught the people to read the Law, because the Law wanted the Points: and Christ calleth these The learned Scribes, and saith to one of them; How readest thou? Luk. 10. 26. But afterwards Shammai and Hellel were the first of the Shammai and Hillel the first of the Sects of the Scribes and Pharisees. Scribes and Pharisees, who were the original of these sects. Shammai was the first of these Scribes who drew out the cabbalistical readings, and Hillel was the first who gathered their traditions together. Because the Text wanted the Vowels before the Masorets' time, hence arose these divers readings marginal and textual; here we must take heed of two errores. The first is of those who hold, that both the Two errors to be shunned concerning the Marginal and Text reading. textual and Marginal reading were from the beginning, and both authentic and original from Moses. The second error which we must shun, is this, that the marginal reading implieth some corruption, where as it serveth for illustration of the Text. There is but small difference betwixt the Marginal and the line reading. There are three sorts of reading. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when there is no difference at all in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the words. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is some small difference in the reading. And the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when there is a contrary reading. Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may see it in the original Text itself, as 2 Sam. 22. and Psal. 18. the same argument is handled almost word by word in both these places, there is some diversity of words only: for 2 Sam. 22. 43. It is Adikem, I did stamp them as the mire of the streets, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comminuere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 18. 42. it is Arikem, I did cast them out as the mire in the streets. Here is but small difference, Daleth is only changed into Resh, the sense is all one. So 2 Sam. 22. 11. and Psal. 18. 11. So 2 Sam. 22. 27. and Psal. 18. 26. So 2 Sam. 22. 8. and Psal. 18. 9 here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but The Marginal and the Text reading make not a contrary but a divers reading. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Marginal reading, and the Text reading makes not a contrary reading, but a divers reading: therefore ye shall see that the Translators follow sometimes the Marginal reading in their first translations, as junius 2 King 8. 10. in his first translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non. he saith abi, dic ei, but in this second translation he saith, abi, dic non, So Ezr. 4. 2. In his first edition, sacrificabimus eidem which is the marginal reading, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decem. in his second translation, non sacrificabimus alt eri which is in the Text. Example, 3. 1 King 22. 49. jehosaphat prepared ships, Gnasha fecit; but in his second translation Translators sometime join both the marginal and text reading together. jehosaphat made decem naves which is in the Text. So Prov. 31. 4. Eccles. 3. 4. jer. 2. 20. and 5. 8. He followeth Ketibh in his last Edition, that is, as it is written and not read in all these places. And sometimes ye shall see them, join both the Marginal and Text reading together. Psal. 22. 17. They Lion like digged. So the Chaldee Paraphrast and the seventy readeth it. So junius▪ (Exod. 21. 8. If she please not her Master who hath not betrothed her unto himself, non sibi) joineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit est ketibh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit est keri lo, lo, both together, both the Text and Marginal reading. So Iosh. 8. 12. The line reading hath gnir, urbs, and the Marginal reading hath Hai, and he joineth them both together urbs Hai. So Prov. 23. 26. Let thine eyes observe my ways. Ratza, and Natzar, he joineth them both together, studiose custodivit. So Eze. 22. 16. They join them both together. So 1 King. 22. 18. the Tigurin joineth them both together▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Masoreth put the vowels some times in the text, and the consonants in the margin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the English join them both together, Prov. 19 7. They are wanting to him. In these divers readings set down by the Masoreth, sometimes the Points are put in the Text and the Consonants in the Margin, as jer. 31. 39 Behold the day saith the Lord. Here is a blank in the Text, the vowels are only set down and the word Baim, is understood by the Points of it, which are in the Text, and so it is Baim, although it be not expressly written in the Text. The reason why they set the consonants in the Margin and the vowels in the Text, was to signify, that they inclined rather, to follow the Marginal reading than the Text, and yet not to exclude the Text reading: therefore they set the vowels in the Text. Again, when the Masoreth think that some words The Masoreth put not points to a word which they think doth redound. abound, they set down the Consonants of the word in the Text, but they point not the word, which they would have to be be omitted, Example, jer. 51. 3. Against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that bended, let the Archer bend his bow. El ijddroch ijddroch hadderech. And thus the Masoreth keep us that we go not amiss, and their observations are a hedge to the Law: therefore the jews say, Sejag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhochma shethea, Silence is the hedge of wisdom, for when a man holdeth his peace he is then thought to be wise. So they say Megnasheroth sejag legnosher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tithes are the hedge of our riches, and therefore pay thy Tithes and be rich. So Nedarim sejag liphrishoth, vows are the hedge of the first fruits. Lastly, they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say, Masoreth sejag latora, that the Masoreth is the hedge to the Law. By great pains and wonderful care those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masoreth, numbered the letters and words of the Scripture, that none of them might perish: and as in a well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted family, the master of the family taketh a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note of all the things in his house from the greatest to the least: So did these Masoreth of the whole Law: therefore the Hebrews say, Gnim shimmureth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatorah, that is, the study of the Masoreth was Cum conservatione legis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the preserving of the Law from corruption. These divers readings make not up divers senses but help us better to come by the right sense of the Scripture. When it is objected to us by the Church Divers reading, make not up divers sense in the Scripture. of Rome that we have not the true meaning of the Scriptures, because of our divers translations: Our Divines answer, that these divers translations make not divers senses in the Scriptures; for the sense is still one and the same: but these divers translations help us only, to come to the true meaning of the Scriptures, and so we must use these marginal and line readings, as we use these interpretations. When we see a blank left in the the Text, and supplied in the Margin; this addeth nothing to the Text, as a word added sometime by a translator, addeth nothing to the Text: So when the Masoreth putteth another word in the Margin, A word set down for explanation addeth nothing to the text. which is not in the Text; that word is set down only 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 known by the antecedent and consequent. and consequent. Example, Prov. 4. 3. Tender and young was I, Liphni, before my Mother; but in the Margin it is, Tender and young was I, Libhni, amongst the Sons of my Mother: for Solomon had more brethren 1 Chron. 3. 6. But these readings may stand, he was tender and young 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his Mother, and best beloved of all his Mother's Sons. The Conclusion of this. A certain jew gave God thankes for four things. First, that he was a jew and Conclusion. not a Samaritane. Secondly, that he was bred at jerusalem and not at Pambiditha. Thirdly, that he said Shibbeth and not Sibboleth. Fourthly, that he needed not ex Tihni-deni. cap. 7▪ the helps of Tiberias, meaning the Points and Accents. But we who are not natural jews should be thankful to God; because we have these helps to further us in the reading. EXERCITAT. XV. Of the means which God useth to make the Scripture plain unto us. 1 Cor. 14. 11. If I know not the meaning of the voice, I shall be to him that speaketh a Barbarian, etc. THere are three special means by which God maketh the Scriptures plain unto us. The first is translation of the Scripture. The second is paraprasing Three special means for making the Scriptures plain. 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 necessity of translation. Thirdly, what things a Translator should observe, and what things he should shun. Fourthly, who they were who translated the Scriptures. Fiftly, the authority of the translation of the Seventy. Sixtly, the authority of the vulgar Latin 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, than it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is great force in the words, and therefore the Translator must observe them. Plato was wont to call Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu obstetricem; because when he sought out the words, than he brought forth the truth. Secondly, let us consider the necessity of Translation The necessity of translation proved by sundry reasons. without a Translation we can not understand a strange language, but it is barbarous to us. Reason's proving the necessity of translation. First, when the old testament hath words altogether Reason 1 unknown to the jews, it useth to interpret them. Example, Words in the old Testament, unknown to the jews, are interpreted. Purim was a Persicke word unknown to the jews; therefore the Holy Ghost interpreteth it, calling it a Lot. So the Evangelists writing, in Greek, and having sundry Hebrew and Chaldee words, they expound them in Greek as Siloe, that is, sent, joh. 9 7. Abba interpreted by Pater, Rom. 8. So Tabytha 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, joh. 20. 16. why doth the holy Ghost interpret these names? but to teach us that he would have the Scriptures translated into known 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 known tongue, but Magus, is as obscure as Elymas? Magus was first a Persicke word, but afterwards it Answ. was well enough known to the jews, Elymas was but a part of Persia, so called from Elam the son 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 known to the jews, and to us now; for we take Magus commonly for a Magician: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formare vel fingere. the Arabic▪ translateth Magus, by Hhartom, from Hharat, fingere or formare; because the Magicians draw figures and circles when they conjure. Why is the prayer of Christ upon the Cross set Quest. down 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 cross is set down in Hebrew. bitter mock that the jews used against Christ, saying, He calleth upon Elias, for in no other language the mock will so appear. Secondly, it was a curse pronounced against the people of God, when the Lord should send strangers against Unknown tongues were a curse pronounced against the people of the jews. them who should speak unto them in an unknown tongue, Esa. 28. 11. So it is a curse to the Church, as the Apostle applieth it, to speak to the people the mysteries of their salvation in an unknown tongue, 1 Cor. 14. 21. The Lord at the Pentecost gave the gift of tongues to the Apostles, that they might speak to the people Reason 3 in a known language, Every man heard them speak in his own language, Act. 2. 6. And to some he 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 keep the Scriptures in an unknown tongue, and thinketh, that thereby the minds of the people are more affected and stirred up to devotion. The third thing to be considered in a translation is A Translator must take heed, ex quo, & in quod vertit. what a Translator should observe and what he should eschew in his translation. A Translator must observe Ex quo vertit & in quod vertit, or Terminus a quo & terminus ad quem, and he must consider first the sense, and then the words; he must look first to the sense and see that he carry it with him, and next to the words; and Simile. even as Merchants when they sell their wares they He must have the worth of the words in his translation. look for the worth of their wares in Money: So should a Translator in his translation see that he have the worth, or meaning of the sense in his Translation, he must consider first the aptness of the phrase into which he is to translate it, and he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator should consider the aptness of the phrase. servilly to follow it. Example, the Hebrew saith, I will multiply thy seed as the sand upon the lip of the Sea, Gen. 22. 17. But our language saith upon the Sea shore. So the Hebrew saith we must not eat with common hands, but we say, with unwashen hands: now in this metaphrase changing one phrase into another, the Translator must take good heed. Secondly, where the sense beareth it a Translator may A Translator may add a word where the sense beareth it. add a word without any hurt to the Text. The original Text itself, affecteth sometime more brevity and in other places supplieth this brevity. As, 2 Sam. 6. 6. Vzzia put fourth to the Ark, it is expounded more at large, 1 Chron. 13. 9 He put forth his hand to the Ark, So 2 Chron. 10. 9 is expounded by 2 Chron. 13. 9 At more length. The holy Ghost addeth a word for illustation where the sense beareth it, Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them; But the Apostle Galat. 3. 10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them. So a Translator may add a word for illustration when the sense beareth it, Gen. 3. Hast thou eaten of the tree of which I forbade thee to eat? the Seventy add, Hast thou eaten of the tree which I (only) forbade thee to eat. When Christ Mark. 5. 4. interpreteth tabitha kumi Quest. arise daughter, how addeth he here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi dico? He doth not this as an interpreter, but to show the power and authority of him who speaketh; and therefore Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be in a parenthesis. A Translator must add nothing of his own in his A Translater must not add of his own to the text. translation, Exod. 16. 15. The vulgar translation addeth something which is not in the original: when the children of Israel saw it, they said one to another, what is this? These words (what is this) are not the words of the holy Ghost: for Man signifieth, prepared or ready, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogat apud Chaldaeos, sed non apud Hebraeos. it should be interpreted, this is ready or prepared meat. So Exod. 12. 11. they translate Phase, id est transitus, it should not be translated, id est transitus, but transitus, it is the Lords Passeover. A Translator must not affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, newness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an affecting of new words. of words: those do contrary to that of Solomon, Prov. 22. 28. Remove not the ancient marks which thy fathers have set. This was the fault of Castalio who translated Sequester, for Mediator, Genius, for Angelus, Infundere, for Baptizare, Histrio, for Hypocrita, Respublica, for Ecclesia, When the matter requireth, a new word may be used in a translation. and such. We are not so bound to words, but when the matter requireth, a new word may be used. Nicephorus telleth of Spiridion, when he heard the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he rose and went out of the Church in a chafe: so another could not abide Cucurbita, for Hedera, jonas 4. 6. Esa. 45. 9 Woe be to him that striveth with his Maker: let the potsherd strive with the potsherds of the earth. Hierome hath it, testa de Samijs, he translated it terra Samiae; there is not such a word in the original, neither were these vasa Samiae, in use, in the days of the Prophet; yet because these vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is he who hunteth for strange words that is not in use. were in use in his time, he useth it in his translation: neither can he be thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hunter of new words for this. So Nahum 3. 8. Art thou better than No. But Hierome translateth it, art thou better than Alexandria: because in his time No was called Alexandria: being built anew by Alexander. A Translator must not use a great circuit of words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pigmenta oratoria, the flowing speeches of Orators. or the flourishing speeches of Rhetoric in his translation; for as men pouring wine out of one Vessel into another, take heed that the vent be not too Simile. great; for then the wine would corrupt: So the Translator if he take too much liberty to himself he may corrupt the sense. Words that are transeunt, passing and received in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all languages should not be translated: as Sabbath, Amen, Halleluia, Hosanua. So jam. 5. 4. and the cries of them which have reaped, are entered into the ears of the Lord of Sabbath. For as some sort of coin passeth in all country's Simile. so do some words. Secondly, some words which come not originally from the Hebrew but from the Greek, yet they should be kept still untranslated, as Phylacterie, Tetrarch and such. There are many Latin words which are made Many Latin words made Greek in the new Testament. Greek in the New Testament, and these are to be translated. For as Daniel borrowed some words from the jonians who dwelled in Asia minor and made Chaldee words of them, as sabucha from sambucha an instrument which they played upon. Angaria a Persicke word made Greek, Matth. 5. 41. So Gazophylacium, all these Latin words which are made Greek, should be translated. should be translated: So the Latin words which are made Greeke should be translated, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census, Matth. 17. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centurio, quadrants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 5. 26. So Colonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 16. 12. So custodia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26. So Legio, linteum, Macellum, membrana, modius, praetorium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 27. sudarium, Luk. 19 20. Spiculator, Matth. 6. 27. Semieinctum, Act. 19 12. and Sicarius, Act. 21. 38. All these should be 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 only, The assembly was confused. So words not appropriate should not be appropriate Words not appropriate should not be appropriate. as the Church of Rome do appropriate this word Synagoga to the Old Testament, and Ecclesia to the New Testament; but Synagoga is said of the Church of the New Testament, and Synagoga & Ecclesia are promiscuusly taken. So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated God's Clergy, but God's inheritance, 1 Pet. 5. 3. This word which is common to all God's 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 room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it cannot be translated Idiot here (unless we would beg them for fools,) but Unlearned. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degenerate word in our language, and taken in an evil sense, we cannot translate it, the Magicians came from the East, but the Wise men came from the East, Matth. 2. 1, So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be Vide Rainoldum contra Hart. translated Priest, for the word Priest now is taken for a sacrificing Priest: and God himself 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 corn which the Latins 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 seat chief amongst the Captains, this same was Hadino the Eznite, but 1 Chro. 11. 11. jashobeam an Hachmonite, the chief of the Captains he lift up his Spear 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 sat 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 spear against three hundred. So Iosh. 14. 15. The Vulgar translation hath it thus, This is Adam who was buried amongst four. 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 original. Thirdly, he translateth Arba, Four, which is a proper name here▪ and hence came that fable, that four men and their wives are buried there, Adam and Eve, Abraham and Sara, Isaac and Rebekah, and jacob and Lea. So Act. 19 9 Schola Tyranni, cannot be translated, in the School of a Tyrant, but In the School 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 them. 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 son 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 subtle or crafty 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 crafty and Prov. 1. 4. It cannot be said to give Subtlety, but Wisdom to the simple. So Matth. 10. 16. It cannot be said, be ye Crafty as Serpents, but Wise as Serpents. A third example, Sheol signifieth both the grave and hell; when it is set down without He locale, than 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 said to go Lesheolah, than it signifieth the lowest grave, as Psal. 86. 13. But when Sheol hath He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo differunt. locale joined to it, and the wicked are said to go Lesheolah, than it signifieth the Hell, and it should be translated, They went down to hell, Num. 16. 30. A fourth example, Pethi is taken in an evil sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foolishness, as Prov. 1. 22. and in a good sense for Simplicity, as Psal. 116. 6. Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and as the jews say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quae nullum habent fratrem) they should be warily taken heed unto, how they be translated, because there is not another word to clear them by. Example, Num. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Masoreth put this mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only 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 Evil seed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corn, or the deaf ears, which grow up with the good Corn, & cannot be discerned from the good Corn until the Harvest; and than it proveth naught: for Fitches and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. Tares may be presently discerned, and pulled up; the one signifieth the Hypocrites and the other Heretics. And where it is said, His enemy came and sowed Tares, The parable must be understood thus, that the enemy corrupted Vide Suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Sculteri Exercitationes. that seed which seemed to be good seed: In a parable we must not stretch every word, but only look to the main scope; for than we may gather that the wicked in Hell have tongues now, and the glorified have bodies now in the Heavens. A third example. Mark. 14. 3. She brought a box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of liquid nard, it should be translated Of upright and perfect nard: for according to the phrase of the Seventy, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which excelleth in the own kind of it, and so they call the Temple of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; An excellent Temple. The Syriack hath it Pis from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fourth thing that is to be considered here, are they who translated the Scriptures. junius saith that Lib. 1. contro verse. cap. 5. contra Bellar. there are twelve translations of the Bible into the Greek, the first translation of the Ptolemies was Lagiana which Ptolemaeus Lagi caused to be translated. The There were twelve translations of the Bible into Geeeke. next translation, was the translation of the Seventy, which was translated in the days of Ptolomeus Philadelpus, the third was Herodiana in the time of Ptolemy the last, the fourth that of Aquila, the fifth of Symmachus, the sixth of Theodosion, the seventh Hierichuntina found in jericho, the eight Nicapolitana found at Nicapolis, the ninth Origenaria, translated by Origen, the tenth Luciana translated by the martyr Lucian, the eleventh Hesychiana, translated by Hesychius, the twelfth Exhieromineana translated out of jeromes' translation into Greek. There is such a profundity in the Scriptures, that it is impossible for any Interpreter to sound the depth of them, but as it fareth with the oil of the widow, 2 King. 4. So long as the children brought vessels, so long there was oil to fill them: So there is such plenty in the Scriptures, when they have filled the wits and understanding of the best; yet there is sufficient for these who go about to translate anew again, to be drawn out of them. And it is no marvel why they differ so in their translations, for one root hath so many significations The cause of the difference in translations. sometimes, that all the Translators cannot agree in one. Let us take but this one example, job. 4. 18. Pagninus translateth it, In angelis suis ponit lumen. 2. In angelis suis indidit vesaniam, Tigurin. 3. In Angelis suis ponit lucem exactissimam, vatablus. 4. In angelis suis posuit gloriationem, Regia. 5. In angelis suis reperit vanitatem, Symmachus. 6. Adversus angelos suos pravum quid advertit, Septuaginta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudare. gloriari. fulgere. splendere. insanire, etc. The diversity of these translations ariseth from the word Halal, which signifieth Laudare, gloriari, fulgere splendere, insanire. The first translation which was in any account was Translations which were in estimation that which was in in the days of Ptolomeus Philadelpus. The second that of Aquila who translated the Old Testament into Greek, an hundred and twenty years after Christ. The third was that of Symmachus who lived in the time of the Emperor Severus, fifty and six years after the translation of Aquila. The fourth translation was that of Theodosion who lived under the Emperor Commodus (as Symmachus lived under Severus) and he and Symmachus lived at one time. These four were joined together by Origen, and he called them Tetrapla. And then he added the Hebrew Text and his How Origen made up his Tetrapla, Hexapla, & Octupla. own translation, and then he called them Hexapla. And lastly he added that translation which was found in jericho, and at Nicapolis, and then he called them Octupla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because every Page contained eight Columns, as may be seen in this Table following. Col. 1. Col. 2. Col. 3. Col. 4. Col. 5. Col. 6. Col. 7. Col. 8. heb. heb. lit. heb. grae. lit. Septua. Aquila. Theodosion. Symma. Hieric. Nicapol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. desiderat desiderat. This was Origens' last Edition, but as he set them down first, he set his Tetrapla in the first place, and next his Hexapla,, and last his Octupla, as Scaliger hath set them down. Pag. 1. Aquila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 2. Symmachus. Pag. 3. LXX Seniores. Pag. 4. Theodosion. Pag. 5. Editio Hierichuntis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 6. Editio Nicap. Pag. 7. Textus hebrae. Hebrae. lit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 8. Textus hebrae. Graec. lit. Mark Origens' farther diligence in this his work; The diligence of Origen in his edition. for by sundry marks and notes, he distinguished that, which was extant in the Hebrew; from that which was added by the Translators. These things which were found in the translations, and not in the Hebrew Text, he marks them Obelo, thus ⸓ ὀβελίσκος These things again which were in the Hebrew Text, and not found in the translations; he marked them Asterisco, with a star this ways ܍ ἀστερίσκος Thirdly, the diverse readings confirmed by sundry Copies, he marked them lemnisco this ways ÷ λημνίσκος And lastly, these things which were found but in few copies, he marked them Hypolemnisco this ways ܋ ὑπολημνίσκος This Edition of Origen was so generally followed afterwards, that Augustine complained that in all the Libraries they could scarcely find one Copy of the Seventy, wanting these marks of Origen: and The edition of Origen corrected by Lucian. when sundry faults, had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr, took all these Editions and conferred them together; and he set out a more axact and correct Edition than Origens' was. Of the Translation of the Seventy. IT is commonly holden, that Ptolomaeus Philadelpbus Ptolomaeus Philadelphus procured not this translation, as some hold. the son of Ptolomeus Lagi, King of Egypt gathered a Library, two hundred sixty and seven years before the birth of Christ, in the City of Alexandria in Egypt: and having gathered together diverse Greek writers, he gathered also Hebrew, Persian, Syriack, and Roman writers, and caused to translate them into Greek, and put them in his Library: and when he understood of Demetrius Phalaraus who had the charge of his Library, that there were books in jerusalem written by the Prophets amongst the jews, which entreated of God and of the creation of the world, and much hid wisdom was contained in them; King Ptolemy wrote unto jerusalem, that they might send these books unto him: and when they had read his Letters, they sent these books written in Golden letters: which Hebrew books when they were delivered unto the King, he understood them not: therefore he wrote to Eleazar the Highpriest the second time, that he would send men unto him, who would translate these Hebrew books into Greek. And Eleazar sent Seventy two, six out of each Tribe, who were very skilful and expert both in the Hebrew and in the Greek. These men translated the Scripture in the I'll Pharos, being put in several Cells; 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. josephus' 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 ear willingly to this: for they used most the translation of the Seventy; and they took occasion to spread abroad any thing, which might serve for their credit. justin Martyr a famous old writer, with tooth and nail standeth for the authority of this Translation: he telleth how they were put into several Cells, and how they were directed by the holy Spirit, so that they agreed, not only in the sense; but also in the words. But yet neither Aristaeas, nor josephus who borrowed this from him; make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the year M. CCXXXIV. judgeth that this book of Aristaeas (out of which this narration was borrowed) scaliger proveth by many reasons, that Ptolemeus Philadelphus, did not procure this translation. was but feigned by some grecizing jews, 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 ancient writer of whom Diogenes Laertius Reason 1 maketh mention) that Demetrius phalerius whom Aristaas bringeth in as the procurer of this whole business at the hands of Ptolomeus Philadelphus, was in no favour with him, for Ptolomeus so disliked this Demetrius altogether, that in the beginning of his reign he banished him: and through grief he took himself to live in the Wilderness; and one day being heavy with sleep, laid himself down upon the ground to sleep, where a Serpent did sting him to the death. The reason The cause why Demetrius was hated by Ptolomeus. wherefore Philadelphus so hated him was this: because when Ptolomeus Lagi his father had married a second wife called Eurice (as he had Bernice the mother of Ptolemeus Philadelphus for his first wife) this Demetrius persuaded Ptolomeus Lagi to disinherit the son of Bernice, and to give the crown to the son of the second wife Eurice; which when Ptolomeus Philadelphus understood, after his father's death he presently banished him. Now seeing Demetrius was hated so of Ptolomeus Philadelphus, and died in the beginning of Aristophanes was keeper of the Library of Ptolomeus. his reign, 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 Demetrius Phalerius. Secondly, Aristaeas and these who follow him say, Reason. 2 that there were six chosen out of every Tribe and sent to Egypt to translate the Bible; but at that time there dwelled no other jews in judea, but only of the Tribe of juda and Benjamin, although perhaps some of the other Tribes were scattered amongst them; yet it is certain that these had no place amongst them, because the most part of them were carried away captive by the Assyrians. This handful which were yet left in judea, had no authority amongst them, and how came it to pass that they sent the whole Synedrion or the great Council to Egypt? beside, the Synedrion consisted not of the twelve Tribes after the captivity, but only of the Tribe of juda; and is it probable that they would send these Seventy to Egypt? and if it be true which they say of these several Cells in which they were placed, when they translated the Bible; than it behoved every one of them, to have such a sufficient measure of knowledge both in Hebrew and Greek, that they might have finished the whole Work alone; which no man will believe. Thirdly, Aristaeas reporteth that Ptolomeus said, if Reason. 3 any man should add, or take from this book than he should be accursed; but this was the curse which God himself set down in the Law, Deut. 4. 2. Rev. 22. 18. This Ptolomeus understood not: and whereas Aristaeas goeth about to prove that these curses were usual amongst the Greeks' and Romans; we must understand that they never used these curses but in extreme necessity; but what necessity was there here for Ptolomeus to add this curse, who was but desirous that these books might only be put amongst the rest of the books in the Library? Fourthly, if Eleazar the Highpriest and the Synedrion Reason 4 at jerusalem had approved this translation, why would the jews at jerusalem have so hated this translation? For yearly in remembrance of this translation they kept a The jews kept a fast for this Translation. fast the eight day of Tebheth, (which month answereth to our December) and the jews say, that there was three days darkness when the Law was translated, these Angaria or fastings which they call Tagnanejoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were appointed either 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 jews observed these Angaria in remembrance of this translation, as a day of great heaviness and not as a day of great joy; and they applied that place of Solomon, Eccles. 3. 1. There is a time to rend, and a time to sow, they who made this schism, say they, rend the Law, when they translated it. Fiftly, If we shall mark what manner of man this Ptolomeus Reason 5 King of Egypt was, we shall hardly be induced Ptolomeus Philadelphus a vicious man. to think 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 he was a most vile and wicked man, and he was called Philadelphus as the Parcaes▪ or weerdsisters are called Eumenideses, for he killed his two brethren borne of Eurices and committed incest with his own sister Arcinoe. Sixtly, josephus writeth that the Law was sent by Reason. 6 Eleazar the high Priest to Egypt, written in Golden Letters; josep. lib. 11. 2. but this is improbable: for the Hebrew Doctors writ, that it was not lawful for any, no not for the King to write the Law, but only with Ink; and when they saw the copy that was presented to Alexander the great, having the name jehova still written in Golden Letters, the wise men amongst the Guliel. Shickardus lib. 2. de iure reg. Hebrae. jews would have them razed out, and to be written with Ink. See how the grecizing jews 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 jews' concerning the Translation of the seventy. out of the misapplying of that place, Exod. 24. 9 And Moses ascended and Aaron, vers. 11. And seventy of the Elders of Israel. And there the Septuagints add (which is not in the original) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Egypt, whereas there is no such thing in the original text; but only this ways it standeth in the Text. They saw the Lord, and upon the Nobles of Israel, he laid not his hand, that is, although they saw the Lord yet they died not; that which was spoken of the Seventy in Moses' time, they applied it to these Seventy who were sent to Egypt in the days of Ptolemeus: and again, they misinterpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus, The chosen of Israel none of them did disagree, but in the original 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 jews to procure this Translation of the seventy. jews do fable; but he saith, the matter fell out after this manner. When the Scattered jews lived under Ptolemeus King of Egypt, than they were enforced to write their contracts in Greek, and to reckon their times by the reign of the Kings of Egypt; who redacted them to this necessity, to speak the Greek tongue: and these jews who lived in Alexandria and through out Egypt, procured this Translation, and that it might be read, not only in Egypt amongst the grecizing jews there; but also amongst all the grecizing jews abroad: but the jews who keep the original text were very loath to admit the Translation of the seventy to be read in their Synagogues; and it was for this Translation (as Scaliger holdeth) The cause of the hatred betwixt the Hebrews and Grecizing jews. that there was such hatred between the Hebrews and the Greeks', Act. 6. 7. The other jews who lived still in judea hated these grecizing jews 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legends Egyptia●e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retrorsum. because they read from the left hand to the right, and not from the right hand to the left, as the Hebrews do. By this which hath been said, we may perceive that this Translation of the Seventy was not procured by Ptolomeus Philadelphus. This much only we must grant, first, that this Translation was translated in the This Translation was procured under Ptolomeus, but not by him. days of Ptolomeus Philadelpus. Secondly, that it was translated by seventy jews; but that Ptolomeus was the cause why it was translated, or that the Seventy were put in several Cells 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 be denied. This Translation of the Seventy which we have now, is not that which the Seventy wrote, Origen never saw it, as may appear by his Hexapla, for it was burnt by Dioclesian (as some hold) in the Library of Alexandria, or (as others hold) by julius Caesar when he burned Serapion. Barovius. Tom. 2. The Seventy were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired by the holy Vido Lipsium de Bibliotheca. Spirit, and therefore we are not to parallel the Hebrew Text and the translation of the Seventy, but where the holy Ghost hath paralleled them. There were other Translations of the Old Testament. First, the Arabic translation of the Testament. Secondly, Divers translation of the old Testament. the Persicke translation upon the five books of Moses which was translated by jacobus Tavasus. And thirdly, the Ethiopian translation, translated by Damianus Agoeis. And lastly, the Armenian translation. Guido fabratius sent to the King of France the Arabic, Ethiopian, Persian, and Armenian translations, and all in their own Characters; which if the King had caused print in their own Characters, and digested them in Columns, as Origen did his Octupla; it had been regium opus, a princely work. The first Latin translation out of the Hebrew was The first Translation out of the Hebrew into Latin, was that of Hiero. Hieroms' translation, four hundred years after Christ in the days of Pope Damasus, there were other translations in Latin, of which Augustine maketh mention, but they were translated out of the Greek. The first translation of the New Testament was into the Syriac tongue. Mark is holden to be the Author of this translation, The first translation of the new Testament, was the Syriack. but he was martyred in the eight year 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 soon 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 original; as it wanted the last verse of the seventh Chapter of john, and the history of the adulterous woman, joh. 8. So the second Epistle of Peter, the second and third Epistle of john, the Epistle of jude, and the book of the Revelation; all these were wanting in it. But that Copy which is brought lately from Syria wanteth none of these, as Ludovicus de Deiu▪ testifieth in his Syriack translation which he hath now published, and the Arabic translation which Erpeneus had by him, hath all these places which the former translation wanted. We will subjoin here the postscripts which are found in the Syriack and Arabic translations, after the Evangelists. The postscript of the Evangelist St. Matthew in the The Postscript of Matthew in the Syriack and Arabic translations. Syriack is this, Scriptum est in terra palestinae Hebraice, this Gospel was written in the Hebrew tongue, in Palestina. The Postscript in the Arabic 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 years after jesus Christ ascended to the Heavens, in the first year of the reign of Claudius Caesar, the King of the Romans. Here observe two things, first, that the Syriack and The error of this Syrack and Arabiack postscript. Arabic say that this Gospel was written in Hebrew first, whereas it was written originally in Greek. Secondly, that the Arabic calleth Matthew an Apostle, whereas he was an Evangelist. The Postscript of the Evangelist Mark, in the Syriack The postscript of Mark in the Syriack and Arabiack Translationes. is this, Absolutum est Evangelium Sancti Marci qui locutus est & Evangelizavit Romae, That is, here endeth the Gospel of S. Mark which he spoke and preached at Rome. The Arabic hath it thus, Finitum est exemplar Marci, quod scripsit in ditione romana occidentali, in urbe Romana, anno duodecimo postquam dominus noster Iesus Christus carne in Caelos ascendit quarto anno Claudij Caesaris, That is, here endeth the exemplar of Mark which he wrote in the province of western Rome in the City of Rome itself, twelve years after our Lord jesus Christ ascended into heaven in the flesh, in the fourth year of Claudius Caesar. But this Postscript is not probable, for Mark lived The error of these two postscripts. in the Church of Alexandria in Egypt, therefore it is more probable that he wrote his Gospel there, than at Rome. The Postscript of Luke in the Syriack is this, Scriptum The postscript of Luke In the Arabiack and Syriack Translation. est Alexandria magnae quindecem annis a Christi ascensione. It was written in the great City of Alexandria fifty years after Christ's ascension. The Arabic is, Scriptum est graece in civitate Macedonia vigesimo secundo anno post ascensionem Domini in caelum, vigesimo quarto anno Claudij Caesaris. This Gospel was written in Greek in the City of Macedonia twenty two years after the Lord's ascension into the heavens, the twenty fourth year of Claudius Caesar. Here we may see the difference betwixt these two The error of these two postscripts. Postscripts, the Syriack saith, it was written in Alexandria in Egypt, and the Arabic saith, it was written in Macedonia in Greece, what credit then should we give to these Postscripts? The Postscript of john; the Syriack is, johannes Evangelista hoc Evangelium edidit Graece Ephesi. That is, the The postscript of john in the Arabiack and Syriak Translation. Evangelist set forth this Gospel in Greek at Ephesus, the Arabic is, johannes filius Zebedaei unus ex duodecem Apostolis, scripsit idgraece Incolis Ephesi, anno post ascensionem domini in Caelos tricesimo, imperante Nero. john the son of Zebedaeus one of the twelve Apostles wrote this in Greek to the inhabitants of Ephesus, thirty years after Christ's ascension, in the reign of Nero. The Syriack translation is read in Syria, Mesopotamea, Chaldea, and Egypt; and it was sent first in to Europe by Ignatius Patriarch of Antioch. These who translated the Bible in latter times, were The latter Translators of the Bible Popish or Orthodox. either Popish, or Orthodox. Popish, the Latin translation established by the council of Trent, Vatablus, Arias Montanus, Pagninus, and Isiodorus Clarius. By the reformed, as by Munster, Ecolampadius by Leo juda who dying before the work was finished, Bibliander, and Conradus Pellicanus finished it, and then they are called Biblia Tigurina. And lastly, by junius and Tremellius. Of the Vulgar Latin translation. When light arose to them who sat in darkness and in the shadow of death, to the Protestants who lived before in Popery, they began to search the original Text and to look into the fountains, the Hebrew and Greek, and they charged the adversaries to bring their proofs out of the original Text in their disputations with them. The Church of Rome to obviate this, made a decree The Church of Rome decreed that the Vulgar Latin translation should be the original. in the Council of Trent, Anno. 1546. that the Vulgar Latin should be holden for the original; which was as base a change, as when Rehoboam changed the golden Shields in the Temple, into Shields of brass, 1 King. 14. 27. So have they changed the original into the Vulgar Latin translation, and made it authentic; which in many places is corrupted. After that they had enacted, that the Vulgar Latin should be only the touchstone, to try all controversies and that they should use it in their readings and disputations, than Sixtus Quintus the Pope took great pains about the correcting of this Vulgar Latin. Pius the fourth and Pius Quintus had done something before in the correcting of this Vulgar translation; but it was Sixtus Quintus that finished it, Anno 1590. So Forty four years betwixt the act of the Council, and the finishing of the Latin translation. that there were forty four years betwixt the Act made in the Council, and the finishing of the translation. Bishop Morton saith, that the Canon Law forbiddeth, that a child shall be baptised before it be borne; yet they will make this Vulgar translation to be original and authentic before it be finished and perfected by the Popes. And what will they say here? wanted the Church an authentic translation all this while until it was concluded in the Council of Trent. When Sixtus Quintus had taken all this pains in correcting the vulgar Latin, and had proclaimed it as authentic by his Bull, and cursed them who held otherwise: yet Clemens the eight came afterwards, and Clemens the eight corrected the vulgar translation. corrected many things which were left uncorrected by Sixtus Quintus, and he set out a more perfect Edition than that of Sixtus Quintus: and there was great difference betwixt these two Editions, as Doctor james the Overseer of the Library of Oxford hath marked, in his book which is entitled, De B●llo antipapali. These were not errors in the Print (as some would salve up the matter) but they are material differences, as may be seen in that book by conferring their translations. We may demand of the Catholics, whether did the Council make this translation Authentic which was not Authentic before, or did they only declare it to be Authentic? Some of them say, that the Council Divers ●udgements of the Catholics concerning the vulgar Latin translation. promulgated it to be Authentic, and that the Lord so directed the hand of the first Translator, that he erred not in these things that the Council was to approve afterwards. But Bannes the jesuite saith, that it is of Pag. 537. greater authority that is approved by the Church, than that which was immediately written by these, who were infallibly directed by the Spirit; but can there be any greater authority than to be infallibly directed by the In ●o●is theologicis lib. 2. cap. 14. Spirit? Canus holdeth that they were immediately and infallibly directed by the Spirit, who translated the Scripture first into the vulgar Latin. And Gretserus goeth further, and sticketh not to say, that Theodosion who translated the Bible into Greek, erred not in his Defension Bellarm. contra. Whittakerum. lib. 1. cap. 2. pag. ●37. translation, but was assisted by the holy Spirit that he could not err; yet he was a jew and an enemy to Christ. Serrarius saith, he who translated the Vulgar Latin had but the general concourse of the Spirit of Serrarius in Prolegom. bibliac. Pag. 110. God, as the rest of the servants of God had; but was not infallibly directed by the Spirit in his translation. And johannes Dreido proposit. 3. 4. and Andradius fol. 255. and Bellarmin, Lib. 2. 11. admittimus eum interpretem fuisse, sed non vatem, and yet some of them hold that he erred not in the versions which the Church approved afterward. Again we may demand of them, whether will they prefer the Vulgar translation to the Hebrew and Greek? The grosser of the Papists are not ashamed, to prefer it to them both, and they say, we have no need to have recourse to the original, to try whether it be Authentic or not, the Vulgar Latin being now established by the Council. And Ludovicus a Tena saith, although the books in the original both Hebrew and In Isagoge ad Scripturam lib. 1. diff. 6▪ sect. 1. Greek were not corrupted, yet seeing they have words of divers significations, which the Church hath not approved or rejected: therefore we are to hold that the Vulgar Latin is Authentic only; because the Church hath concluded it to be so. And Osorius saith, if we should grant that the Interpreter Osorius Instit. Moral. Lib. 8. Cap. 3. might have erred in his versions, yet the Church cannot err in approving his Version. The Modern Papists prefer it not simply to the Hebrew and Greek, as Gretserus saith, Sufficit aequatio, non praelatio: But they say, that they will not have their translation examined and tried by the Hebrew and Greek; for how know we (say they) that these Copies which we have now, agree with the first original Copy? we have the judgement of the Church concerning this translation, but not concerning the Hebrew and Greek. But if it be in the Church's power to make a translation or to authorise it, why will they not authorise the Hebrew and Greek rather than the Vulgar Latin translation? And if they enact the Vulgar Latin too be Authentic and the only rule to decide controversies, what shall become of all the Churches in the East that understand not the Latin; shall they under the pain of a curse receive this translation? When the Vulgar translation was concluded in the Council of Trent, only to be the Authentic translation in their Disputations, Sermons, and Conferences; Some opposed against this, and said, that it was a hard thing for the Church, to judge that only to be Authentic, which one man had done. And Aloysius Catenaas said, that no man could know what a Version meant, but by the Original; and he alleged for himself Cajetans' authority in the Council, who being Legate for the Pope in Germany, Anno 1523. was wont to say, that the only remedy to refel Heretics, was to understand the literal sense out of the original tongues, and he said now, that the Cardinal would spend the rest of his days in studying of the tongues, that he might be the more fit to convince the Heretics; which he did, and he gave himself to this study eleven years before he died. Again there was much contention among them concerning the meaning of this Canon made in the Council of Trent, whether this translation was the judge in matters of faith or manners only? or was it so strictly to be taken that it failed not one jote, and that Mathematice it was so perfect and not Moraliter only? Andrea's vega who was present at the Council of Trent holden under Pope Paul the third, saith; when the Tridentine Fathers call the vulgar Latin translation, the Authentic translation, they mean no other thing but this, that it was not corrupted with errors, and that it might be safely read and used to a man's salvation; and he concludeth, that the authority which the Council gave to this translation, is not to be taken infinitiuè, but definitiuè with certain limitations. But if this was the meaning of the Council, that the faithful might safely read it, because there was no danger of error; then what authority or prerogative had this version by the Council, above that translation of Pagnine for the Doctors of Lovan by the approbation of the Pope, put the translation of Pagnine with the Hebrew Text. But the former Catholics say, that he who translated the Hebrew into the Vulgar Latin, was not an Interpreter, but a Prophet: but how cometh it that others say now, that this Interpreter might err, although not grossly? that he might err, not in fide & moralibus, but in lesser matters? and so they will have the Council to be understood; but they of old said plainly, that in every thing this translation was Authentic. Lastly, when we demand of them whether the Church may make a new Version yet or not? or mend that which is already done? Gretserus who taketh the defence of Bellarmine, against Whittaker, denyeth that Lib. 2. cap. 10. pag. 540. there can be any thing added to this translation, or be In Prolegom. bibli. made more perfect. But Serrarius holdeth, that this Version may be yet helped, and that it is not come yet to such a perfection, but that it may grow to a greater; if the Church would condescend. The translation of the Seventy although the Apostles themselves followed it in many things, yet it was never holden to be Original and Divine, by the Church, neither were the Churches commanded to receive it under the pain of a curse. Hierome marketh in his Preface upon the first of the Chronicles, that the Churches of Alexandria in Egypt, followed the Translation of Hesychius (which was a translation set forth after the Seventies' translation) rather then the translation of the Seventy: but from Constantinople to Antioch, they followed the translation of Lucian the Martyr, but the Churches of Palestina (which lay betwixt these two) followed Origens' Hexapla: And so he saith, the whole world was divided into these three; then what great presumption is it in the Church of Rome, to make the Vulgar Latin Authentic and Original, and to enjoin it to be read in all the Churches? Franciscus Ximenius Cardinal of Toledo, in his Preface before the Bible set out at Complutum in Spain saith, that he set the Vulgar Latin betwixt the Hebrew and the Greek, as Christ was set betwixt two Thiefs, is not this a fine comparison to prefer the Vulgar Latin to the Hebrew and Greek? The Syriack translation was first translated into Latin by Guido Fabricius, and afterwards by Tremellius. Genebrard and Serarius taking occasion upon this translation, charged Tremellius with great forgery. First, that he took away all the Titles from the Epistles; but this was no forgery: for neither the Superscriptions nor the Subscriptions are any part of the Canonical Scripture, as may be seen before in the postscripts added to the Syriac translation. Secondly, they charge him, that he took away the Calendar, for the reading of the Gospel upon holy days: but neither the Hebrew Calendar, nor the Syriac Calendar, are Divine Scripture; and that use, for which they say this Calendar served, for reading of the Gospel upon holy days; was only used in the western Romish Churches, but not in the Eastern Churches. Thirdly, they say that he committed Plagium in stealing his translation from Guido Fabricius, and setting it out under his own name: but what diligence he used in translation of the Syriack, he who wrote his life testifieth. And will any man think that he who was a native jew, borne and trained up in these tongues, was so ignorant, that he had no skill, but that which he did steal from another? and Gretserus addeth, that first he was a jew, and then he became a Monk, thirdly, a Calvanist or Hugonite, and lastly, that he returned to his vomit again, and died a jew. But that ye may perceive what a Railer this was, who spared neither the living nor the dead, I will set down a memorable proof of his death; he who wrote Apophthegmata morientium, (the notable sayings which sundry uttered at the last hour of their death,) relateth this of him. When they demanded of him what confession he would make of his faith? he said, Vivat Christus & pereat Barrabas. Whereas the rest of the jews cried, Vivat Barrabas, & pereat Christus, this he said to signify that he renounced judaisme, and took him only to the merits of Christ. Was this to dye like a jew? the Name of this worthy man should smell to us as the Wine of Lebanon. Hos. 14. 7. Of a Paraphrase. THe second way how God maketh the Scripture plain unto us, is by paraphrasing it, which goeth in a larger circuit of words than a translation doth; and this is called tirgam a Paraphrase. An Ecphrasis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exposition of this Paraphrase. The first Paraphrase, was the Paraphrase of jonathan the son of Vzziel, who paraphrased the great Prophets thirty years before Christ, both plainly and without Allegories: but upon the small Prophets he runneth out more upon Allegories. The seeond Paraphrase, was the Paraphrase of Onkelos otherwise called Rabbi Aquila, adding Nun and changing a into o, as Aquila Onkelos, as Bonarges Bannarges. It was he who translated the Old Testament into Greek also, he paraphrased the five books of Moses' ninety years after Christ; not long after the destruction of the Temple. The third Paraphrase, was Targum Hierosolymitanum upon the five books of Moses, most fabulous and most impure; but because Targum jonathan was in great request among the jews, and not so fabulous as this Targum; the Printers amongst the jews put these two letters Tau jod before that Paraphrase, to make the Reader believe, that it was Targum jonathan, jonathans' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paraphrase: for these two letters stand both for Targum jonathan, and for Targum Hierosolymitanum. Lastly, Rabbi joseph Caecus paraphrased Cetubhim, or the written books. All these Paraphrases if ye will respect the language, were either in the Babylonian or Hierosolymitan tongue; three in the Babylonian, and Turgum Hierosolymitanum in the Hierosolymitan tongue. These Paraphrases, where they paraphrase against Paraphrases when they are blasphemous are to rejected. Christ are to be detested. Exam. 1. Gen. 4. Incaeptum est nomen domini profanari, but Targum Hierosolymitanum paraphraseth it blaspemously, In diebus illis coeperunt Idola colere, & fecerunt sibi Deos erroneos, quos cognominabant de nomine Sermonis domini. And here he implieth Christ who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sermo dei. This paraphrase is blasphemous against the Son of God, and therefore to be detested. Example, 2 Can. 4. 5. Thy two breasts are like two young Roes. Targum paraphraseth these two Roes to be two Messiases, the one the son of joseph, the other the son of David, the one Poor and the other mighty, that is a blasphemous Paraphrase, and therefore to be detested. Example 2. job. 23. 9 He paraphraseth it this ways, Michael is upon his right hand, and Gabriel upon his left hand, Michael is upon his right hand, and he is fire; and Gabriel is upon his left hand, and he is water; and the holy creatures are partly fire and partly water. This Paraphrase is blasphemous; because it maketh the Son of God but a Creature, and matcheth Gabriel with Michael. Secondly, where these Paraphrases are fabulous, they Paraphrases when they are ridiculous are to be rejected. are to be rejected. Example 1, Gen. 3. 21. The Lord made coats of skin for Adam and Eve. Targum Hierosolymitanum paraphraseth it this ways. The Lord made glorious which he put upon the skin of their flesh, that they might cover themselves. Example 2. Gen. 32. 26. Dimitte me quia ascendit aurora. The Paraphrast maketh this to be one of the seven Angels who stand before the Lord, singing continually, holy holy Lord of Hosts, and he maketh this Angel to be chief of the Quire. Example 3. Exod. 13. 19 And Moses took the bones of joseph with him. Targum Hierosolymitanum paraphraseth it thus, Ascendere fecit Moses urnam ossium josephi, ex intimo Nili; & abauxit secum. Hence the Talmudists make a great question how they could find this Chest of joseph, being sunk so deep in the flood Nilus, and they fly to their shift of Shem hamphorash; and R, Bechai upon this, saith, that Moses took a plate and wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, and said, ascend Be●. (meaning joseph who was called Bos Dei, Deut. 33. 17.) & did cast this plate into Nilus saying, O joseph, thy brethren which are redeemed are waiting for thee, and the cloud of glory is waiting for thee: if thou wilt not go up with us now, we are free of our oath. Example 4. Deut. 28. 18. Decaudicabat debiles, He cut off the tail or the weak of the host, but Targum Hierosolymitanum paraphraseth it this ways, sed accepit eos Amalek, & amputavit loca virilitatis corum, projecitque sursum versus coelum, dicens, tolle quod elegisti, meaning that part which was commanded by the Lord to be circumcised, they threw it up into the heavens, in contempt and spite against the Lord. Example 5. 1 Sam. 15. And he numbered them Battelahim, but Targum paraphraseth it thus, He numbered them by the lambs. For Telahim is called lambs also, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say that Saul would not number the people for fear of a plague upon him and his people; as it fell out afterwards upon David and his people: therefore he caused every one of them to bring a lamb, and he numbered all the lambs, and so he knew the number of the people; such jewish fables as these the Apostle willeth us to take heed of, Tit. 1. 14. But where these Paraphrases clear the Text, than Paraphrases where they clear 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 custom of the jews, for the children lay in their father's chamber before they were married, Luk. 11. 7. My children are with me in bed. Example 2. Gen. 12. 5. And Abraham took all the souls which he had got in Charan, Onkelos paraphraseth it thus, Omnes animas quas subjecerat legi. Example 3. Gen 49. Reuben excellens munere & dignitate, Onkelos paraphraseth it thus, Excellens principatu & Sacerdotio; for he that was the first borne, at the first, was both the Prince and the Priest in the Family. Example 4. Gen. 49, 27. Benjamin a ravening wolf, he shall eat the prey in the morning, and shall divide the spoil at night. The Paraphrast paraphraseth it thus, In his possession shall the Sanctuary be 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 mean whereby the Lord maketh the Scripture clear 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 dream and the interpretation of of it, jud. 7. 15. In the Hebrew it is Veshibhro, the breaking of it: a speech borrowed from the breaking of a Nut; for as we break the shell that we may get the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kernel: So the Scriptures must be broken for the people, and cut up for their understanding. It was the manner of the jews 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 practice of this, Nehem. 8. 8. Legerunt cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositione intellectus: They read the Law clearly to the people, and caused them to understand those things which were read; this was the fruit of their interpretation. So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 10. Confer places with places. The giving of the sense here, is more than to give the grammatical interpretation of the words: they gave the sense and the spiritual meaning of them when they preached, Noah was a Preacher of righteousness, 2 Pet. 2. 5. The Church is not only the keeper of the Scriptures, but also an Interpreter of them. This word Kara signifieth both to Read 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 be read in the congregation, and holy assemblies, and aught likewise to be expounded. The conclusion of this is; The Lord useth so many means to make the Scripture clear to the people, and yet the Church of Rome goeth about to stop these Fountains of living waters, that the people may not drink of them. As the Spies raised a slander upon the Land of Canaan, saying that it was impossible to be won: so do 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 again is divided into Moses and the Prophets, and sometimes the Law is put for the whole old Testament, Rom. 3. So joh. 7. 49. Esay. 2. 3. And sometimes the Psalms are called the Law. joh. 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, Commandments, Chukkim, statutes, and Mishpatim, judgements; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentateuchus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, in Moral Precepts, Ceremonial, and judicial. The jews again divide the old Testament into the Law, the Prophets and Cetubhim, which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy writings, all the Scriptures are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propheta. priores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores. writings; but usually these that were not confirmed by Urim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Prophets are divided in Rishonim & Acharonim, the former and the Latter: the former Prophets are joshua, judges, 1 Samuel, 2 Samuel. 1 Kings and 2 Kings, They are called the former Prophets because they entreat of the history past, and present. Act. 3. 24. Yea and all the Prophets from Samuel and those that follow after. Samuel is said to be the first of the Prophets; therefore, jere. 15. 1. Though Moses and Samuel stood before me, Samuel is the first of the Prophets; than it is most probable that he wrote the books of joshua and judges. joshua 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 be the writer of this book. 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 be 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, jeremiah, Ezekiel, and Daniel. The latter Prophets are called Teresar pro Tere gnasar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem. that is, two and ten, and the Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a Testimony cited by Matthew, cap. 2. 23. That it might be fulfilled which was spoken by the Prophets. This Testimony is found but in one of the Small prophets: yet it is said to be spoken by the Prophets; and they gave this to be the reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because all these Twelve small Prophets were joined in one book. The Conclusion of this is. First the Lord hath summed Conclusion. up all that he requireth of us in one word, Love. Rom. 13, 10. Love is the fulfilling of the Law. Then he hath enlarged this word in two Mat. 22. 37. Thou shalt love the Lord thy God with all thine heart: and thou shalt love thy Neighbour as thyself. Thirdly he hath enlarged these two into ten words Deut. 10. 4. And he wrote on the Tables the ten words. Fourthly he hath enlarged them into Moses and the Prophets. Mat. 22. 40. On these two Commandments hang all the Law and the Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent, even as we hang a thing upon a Nail, Esay 22. 23. So the Law and the Prophets hang upon these two. EXERCITAT. XVII Of the Division of the Psalms. Act. 13. 33. As it is also written in the second Psalm. Thou art my Son this day have I begotten thee. THe Psalms are divided in five books, as the five Books of Moses; and the five Books joined together called Quinque volumina, as Canticles. Ruth. Lamentations. Ecclesiastes and Esther. The first book of the Psalms endeth with the, 41. Psalm. The second endeth with the 72 Psalm. The third with the 89. The fourth with the 106. The fift with the 150. Psalm, and these books end with the same words, Baruch jehova Elohe jisrael mehagnolam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vegnad hagnolam, Amen veamen. Blessed be the Lord God of Israel from Everlasting to Everlasting, Amen, Amen. Psal. 41. 13. so the rest of the books, for the most part end thus. And hence we may gather, that this verse was added by him who set the Psalms in order, and not by those who wrote the rest of the Psalms. This may appear by the conclusion of David's Psalm of thanksgiving 1 Chro. 16. 36. That they have borrowed their conclusion at the end of every book from the conclusion of this Psalm. The first two books were written by David, and they David wrote the first two books of the Psalms and set them in order. end thus, So end the Prayers of David the Son of less, Psal. 27. 30. That is, here end the Psalms which were both written and set in order by David. The other three books were written by divers Authors as by David, Asaph, the sons of Korah, jeduthun, Moses, Heman the Ezrite, and when the writer of the Psalm is not set down, the jews hold, that he who wrote the former, wrote that Psalm also. Asaph wrote thirteen Psalms, Leasaph, Lamed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes a note of the genitive case, and sometimes of the Dative case, and therefore some have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquando est nota Gen●t●v● aliquando Dativi. the word Mizmor leasaph, a Psalm dedicat to Asaph to be sung be him; but it should be Translated a Psalm of Asaph: for Asaph was a Prophet, 2 Chron. 29. 30. Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord, with the words of David and Asaph the Seer. And the style of Asaph is harder than the Style of David. The second who wrote these Psalms were the Sons of Korah, and they wrote ten in number; the The son of Korah wrote some of the Psalms. posterity of Korah died not in the rebellion with their Father, Num. 26. 11. Some of his posterity wrote before the captivity, and foretold of the captivity, as the Psal. 73. 74. And some of them when they were in the captivity. So some when they were returning from the captivity, as 66. Some after they were returned, as 85. and 147. So Moses wrote a Psalm of the shortness of the life of man, this Psalm was written when they were Moses' wrote a Psalm. in the Wilderness, and yet it was not registered in the Canon till after the captivity. Thus we see the watchful eye of God, that had a care to preserve these books which were to be insert in the Canon, that none of them should perish. So these Psalms which were written by jeduthun jeduthun and Ethan wrote some of the Psalms. and by Ethan the Ezrite who were of the posterity of the Levites. The Levites duty was to teach the People, and so the Lord made those Levites teachers of the people by their songs. Of the inscriptions of the Psalms. THe Psalms generally are entitled Tebilim, praises, because the most of them are songs of praise; therefore the whole are so called. The general inscription of the Psalms is Tehilim The particular Inscriptions of them are either easily understood, or hardly to be understood at all. The inscriptions easy to be understood are these. First, Lamnatzeahh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chief Musician. The singers were divided into so many orders, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one sang according to their courses, and when it befell the chief Musician to sing, than he caused to sing this Psalm committed to him. The next title is Maschil a Psalm for instruction. These were Psalms which David made out of his own experience. Peter, when thou art converted strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy brethren, these were called Psalmi didascalici. The third was Michtam, Aurei Psalmi, golden Luk. 22. 32 Psalms: all the Word of God is like fine gold, Psal. 119. And yet these Psalms are called Golden Psalms, because there is some special and choice matter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them: so all the word of God is faithful, all to be trusted, yet Paul saith; Fidus est hic sermo, This is a faithful saying, 2 Tim. 1. 15. Having some notable things in it, and as all the Ring is Gold, yet the Diamond is the most excellent: So although all the Word of God be excellent, yet these are most excellent. So some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entitled lehazcir, Ad recordandun to bring to remembrance, as 38. 70. because they were made in remembrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some notable deliverance or of some great benefit. Fourthly, some are called Psalms of degrees. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they brought the Ark from David's house Psalms which they sang when they carried the Ark out of the house of David to the Temple. into the Temple, they sang, Psal. 119. by the way, it beginneth with these words, Bea●i immaculati in via, and intreateth especially of the Law of the Lord, and there is not a verse in it, except only the 122. verse, In omnibus versibus Psalmi 119. dempto vers●● 122. una harum undecem vocum invenitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath not some epithet of the Law of God in it, as his judgements, his Word, his Statutes, his Laws, his Testimonies, his Commandments, his Precepts, his Covenant, &c, And when they entered into the Court of the Gentiles with the Ark, they sang the last part of this, Psal. 119. When they went further to the Court of the people, When a 〈◊〉 where they sung the Psalms of degrees. when they stood upon the first degree, they sung Psal. 120. which containeth the history of the deliverance of the people out of Egypt. And when they stood upon the second degree, they sung Psal. 121. My help cometh from the Lord. When they were upon the third step they sung Psal. 122. I was glad when they said unto me, let us go into the house of the Lord. So they sung a Psalm upon every step as they ascended, and upon the eight step when they beheld the excellent buildings of the Courts of the Levites, they sung Psal. 127. Except the Lord build the house, they labour in vain that build it. When they entered into the Court of the Priests, they sung Psal. 128. And upon the last step they sung Psal. Vide Villalpand in Ezek. 40. 28. 134. Bless ye the Lord all his servants which watch by night in the house of the Lord. The people might go no further; then the Priests went forward with the Ark into the Temple, and when they entered into the porch of the Temple, they sung Psal. 118. vers. 19 Open to me the gates of righteousness. When they were standing in the porch they sung these verses following, This The Psalms which the Priests sung when the Ark entered into the Temple▪ and into the holiest of all. is the gate of the Lord into which the righteous shall enter. When they were in the midst of the Temple they sung the 22. verse, I will praise thee, for thou hast heard me and art become my salvation, and when the Ark entered into the holiest of all, they sung Psal. 24. The inscription of the Psalms which we understand not; are either Notes of Music, or Instruments of Music. Notes of Music or common Tunes with which Some inscriptions are Notes or tunes of Music. the Psalms were sung are these, Gnal muthlabben, Psal. 9 gnal sheminith, Psal. 6. 12. gnal aijeleth Shahar, Psal. 22. gnal jonath Elem Rechokim, 56. Altaschith 57 59 75. gnal shushan Eduth, 60. gnal shoshannim 45. 69. gnal shoshannim Eduth, 80. gnal Mahalath Leannoth, 88 Instruments of Music are these, Neginoth. 4. 6. 41. Some inscriptions are instruments o● Music. 54. 67▪ 76. Nehiloth, 5. gittith, 8. 81. & Mahalath 53. The Instruments of music set down Psal. 150. none The jews who live now understand not the music nor musisicall instruments which were o● old. of the jews themselves can distinguish them, and they are ignorant of all these sorts of Music now: but we are to bless God, that the matter contained in these Psalms may be understood by the Church. The Psalms again were divided according to the Psalms are divided according to the time. time when they were sung, some were sung every morning, as Psal. 22. at the morning sacrifice. So Psal. 92. was sung upon the Sabbath: So at the they sung from Psal. 112. to vers. 19 of Psal. 118. and this was that hymn which Christ and his Apostles sang at the , Matth, 26. 30. And when they had sung an Hymn; they went out into the mount of Olives. The Psalms were divided also according to their Psalms divided according to their subject. subject. The first book of the Psalms intreateth of sad matters, the second of glad, the third of sad, the fourth of glad, the fift of glad and sad matters. There are some Psalms, which concern Christ in Psalms which concern Christ. his Natures and Offices. His Natures, as Psal. 110. The Lord said to my Lord etc. His kingly authority, as Psal. 2. His priestly office. Psal. 110. Thou art a Priest for ever after the order of Melchizedek. So his passion, Psal. 22. So his burial and resurrection, Psal. 16. and his ascension and glory, Psal. 118. 25. 26. when David was crowned King, the people cried, Anna jehova hoshignah nam anna, jehova hatzlihhah nam, Save now I beseech thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord, O Lord I beseech thee send now prosperity, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we beseech thee O Lord to save the King, and to prosper him. And the Priest said, Blessed be he that cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord: we have blessed you out of the house of the Lord. This prayer is applied to Christ, Matth. 21. 9 Hosanna filio David, they contract these three words Hoshignah na anna in one word Hosanna, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say Hosanna to the Son of David, id est, contingat salus filio David in altissimis, they wished not only prosperity and safety in the earth here, but all happiness Verum hosanna, pacem & gloriam comprehendit. to him in the highest heavens, Luk. 19 28. There are some Psalms which concerned David's particular estate, in his persecution by Saul, by Absalon; etc. In his sickness, in his adversity. In his prosperity Psalms which concerned David. how he fell in adultery, and repent, Psal. 51. how he dedicated his house to the Lord, Psal. 30. how he purged his house of wicked men, Psal. 101. when he entered to his kingdom, 144. So a Psalm to his Son Solomon when he was to succeed into the kingdom Psal. 72. Lastly, some Psalms are divided according to the Letters of the Alphabet, as Psal. 25. 134. 111. 112. 119. Psalmi alphabetici. 145. These Psalms were distinguished by the Letters that they might keep them the better in their memories, and as Matthew summeth up the genealogy of Christ into three fourteen generations for the memories cause: So these Psalms are set down after the order of the Alphabet to help the memory. Psal. 25, wanteth three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 111. every verse hath two letters of the Alphabet, and the two last verses have three letters to make up the Alphabet: So Psal. 112. hath the letters after the same manner. The 119. is distinguished by the letters of the Alphabet, and here ye shall see, that every Section as it beginneth with the letter, so all the verses of that section began with that same letter; as the first Section beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore all the eight verses in the first Section begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So Psal. 145. Is set down after the order of the Alphabet, but it wanteth the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here some The Syriak Arabic, Seventy and vulgar Latin, add this verse to Psalm 145. and make it the ●4. verse. go about to prove by this, that the original Copy is defective, and therefore the Arabic translation addeth a verse, so do the Seventy and the Vulgar Latin; but if it be defective here, why do they not supply a verse likewise in Psal. 34. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defective in the Alphabet? we are not to think that there is any defect in the matter because these letters of the Alphabet are wanting: for the Lord fitted these letters to the matter only, and not the matter to the lerters; and because the holy Ghost hath not set down the matter here, therefore the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out; but not this ways, because the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting here; therefore the matter is wanting. The five last Psalms begin with Halleluia, and end with it, because they are the conclusion and sum 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 Psalms are generally Conclusion. entitled Tehilim praises, from the most excellent part of them: Therefore our chief care should be to praise God here in this life, and then in the life to come we shall sing the song of Moses the servant of God, and the song of the Lamb, Reve. 15. 3. EXERCITAT. XVIII. Of the division of the Law and the Prophets, in parashoth and haphtaroth. Act. 15. 21. For Moses 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 jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say, that the whole Law is Instar unius 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 Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Section, and the Syriac calleth it pasuka. They distinguished not these parashoth and haphtaroth by numbers, as we do our Chapters; they said 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, etc. They used to divide and distinguish these great parashoth and haphtaroth three ways. 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 ye see them distinguished by parashah or by Semuchah; but only with great letters, as Gen. 32. 2. this word vaijshlahh beginneth the parashah in great letters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 7. 37. In the last day, that great day of the feast, jesus stood and cried saying, etc. 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 read the book of Genesis again. And ye shall see that this day they read three Haphtaroth or Sections, the first was haphtaroth elle pekudi lejom sheni shell Succoth, and it began, 1 King. 7. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So was ended all the words which King Solomon made, etc. And that day Solomon stood up and blessed the people; So the true Solomon jesus 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 joshua 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 joined the last Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law, and the last Section of the Prophets both together, and it was in this day that jesus Christ stood up and spoke to them; the true Solomon, the true joshua, the end of the Law and the Prophets. And whereas the jews on this day delighted themselves much with banqueting, and drink; jesus Christ calleth all those to him who thirst, and he promiseth to refresh them; If any man thirst let him come unto me and drink. Scaliger holdeth, that the Apostle, Coloss. 2. 16. Let no man judge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part● Sabbathi, signifieth that, which the Hebrews call Parashah, and which In Elencho trihaeres. cap. 21. pag. 217. the Talmud calleth Perek or Chelek, or which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Apostle meaneth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, that he would not have the jews to condemn the Colossians, for not observing their jewish Sabbaths; as he would have the Gentiles to abstain from things strangled, and blood, Act. 15. 29. That they might not give offence to the weak jews. The jews 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 read these Haphtaroth, they say, when, Antiochus Epiphanes forbade them under pain of death to read the Law of Moses 1 Macch. 2. then they made choice of some parts of the Prophet's answerable to these parts of the Law. Example, because they durst not read 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 sign 54. (for that which we call a Chapter they call a sign) Sing ye barren, The reading of Moses and the Prophets more ancient than Antiochus etc. But is it likely that Antiochus that great Tyrant, forbade them only the reading of the five books of Moses? wherefore the reading of Moses and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath been much more ancient than the time of Antiochus: therefore Act. 15. 21. Moses is read of old. A Phrase which signifieth a great antiquity. When they read Moses Law, they divided it in fifty They read the whole Law in their Synagogues once in the year. and two Sections, and they finished it once in the year: They had two sorts of years, there was Annus impraegnatus or Embolimaeus, and Annus Aequabilis. Annus Impraegnatus was that, which we call Leap year, and it had fifty three weeks; in this year they divided one Parashah in two parts, and so they ended the reading Annus impragnatus. embolimaeus. of the Law within the year. When it was Annus Aequabilis then it had but fifty two weeks, than they read one Parashah for every Sabbath, and in the last Sabbath of the year, which was the twenty third of Tishri, they read that Parashah called Laetitia legis, which beginneth joshu. 1. And the next Sabbath they began beresith again at the first of Genesis. These Parashoth were subdivided into so many parts, and there were sundry who read these parts upon the Sabbath, he that read the first, was called Cohen the Priest, he repeated the first part of the Section; and then rose up Caizan, or Cantor, who did sing the same part which the Priests had read; then there rose up in the third place a Levite, and he read his part; Fourthly, there rose up an Israelite, and he read his part, and at last it came to Maphtir, and he read the last part of the Haphtorah; he was called Maphtir, because when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare in hiphil dimittere. that part was read, the people were dismissed, and so the Latin Church said Ite missa est. In the week days, they read upon the second and the fift day of the week, some part of those Parashoth, but not the whole: and the Pharisee meant of these two days when he said, I fast twice in the week Luk. 18. 12. The Greek and Latin Fathers never cite Chapters as we do now; Augustine in his book of retractations, Cap. 24. saith not, I have written to Genesis 3. but this ways, I have written to the casting out of our parents out of paradise. And Gregory in his Prologue upon the first of the Kings, saith; I have expounded to you from the beginning of the book, unto the victory of David. Who divided the Scriptures first into Chapters it is not certain; they were divided of old two manner of ways; first they divided them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titles, (for so they called the greater parts) and then into Chapters as into lesser parts: others again divided them into Chapters as into greater parts. It is holden, that Musaeus presbyter Ecclesiae Massiliensis divided them first into titles; Genebrard, Chronologia. and subdivided them into Chapters. According to this first division Matthew had sixty three titles, and three hundreth and fifty five Chapters. So Luke according to the ancient division had forty eight titles, and three hundreth and forty eight chapters. He who began this latter division into Chapters, is holden to be Hugo Cardinalis: according to this division Matthew hath twenty and eight Chapters, and Luke twenty and four, etc. Lastly, it was divided into verses: this division into Pesuchim or verses, the Masoreth found out first amongst the jews: The Greeks' called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scaliger calleth them Commata, and Robertus Stephanus calleth them Sectiunculas, and some hold that it was he that found them out first amongst us. EXERCITAT. XIX. Of the sense of the Scriptures. THere is but one literal sense in the Scriptures, which is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 2 Tim. 3. 16. To make diverse senses in the Scripture, is to make it like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Anaxagoras dreamt of, making Quidlibet ex quolibet. Augustine writing to Vincentius, justly derideth the Donatists who constructing August. Epist. 48. these words, Cant. 1. 7. Tell me (o thou whom my soul loveth) where thou feedest, where thou makest thy flocks to rest at noon; They gathered out of them that the Church of Christ was only in Africa by their allegorical application. Origen was too much given to these allegories, and therefore he miss often the true sense of the Scriptures. These who gathered diverse senses out of the Scripture, do little better with them, than Esope did with an inscription written in a pillar of Marble, in which were written these seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esope first read them thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, abscedens gradus quatuor fodiens invenies thesaurum auri. But Xanthus his master finding, as he had spoken, a great treasure of Gold, and giving nothing to Esope for his conjecture, kept all to himself, therefore Esope read them another way thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, qui tollitis dum ahitis, dividite quem invenistis thesaurum auri. But when Esope got nothing, in a rage he read it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, red Regi Dionysio, quem invenisti thesaurum auri. The jews hold that there is a literal sense in every Scripture, and a mystical sense; the literal sense they call Dabhar katon, rem parvam, and the mystical sense they call it Dabhar gadol, rem magnam, the literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense they call it peshath, sensum nudum, and the mystical sense they call it darash; and most of the Schoolmen hold that there is a double sense in the Scriptures. Latomus the Papist saith, Theologiam crassam versari circa literalem sensum, theologiam subtiliorem versari circa mysticum & allegoricum sensum, and they call the literal sense panperem & grammaticum, and the allegorical Divitem & theologicum, the rich and theological sense. But we must strive to find out the literal sense of the Scriptures, or else we shall never come by the true meaning. The literal sense is that which the words bear either properly or figuratively, therefore he said well who said, bonus grammaticus, bonus theologus: for we can never come to the true meaning and sense, unless the words be unfolded. A figurative literal sense is either in verbis vel in rebus, either in the words or in the matter. In verbis, in the words, as Luk. 13. 32. Herod is a Fox Psal. 22. 12. The princes of Israel are Bulls of Basan, in these words there is but one sense. So Let the dead bury the dead, Luk. 9 50. Dead in soul bury the dead in body, here is but one sense; but where the words in one sentence have divers significations, than they make up diverse senses, as judge not that ye be not judged, Mat. 7. 1. the first is, judicium libertatis, the second is, judicium judicium libertatis. potestatis. potestatis. When we search to find out the literal sense of the Scripture, that cannot be the literal sense of it which is contrary to the analogy of faith, which is either in credendis or in faciendis. If it be contrary to the articles of our faith or any of the commandments, then that cannot be the literal sense, as Rom. 12. 20. If thine enemy be hungry give him meat, if he thirst give him drink: for in so doing, thou shalt heap coals of fire upon his head. Here to feed the enemy, and to give him drink, are to be taken literally, because they are commanded in the sixth Commandment: but to heap coals of fire upon his head, must be taken figuratively, because according to the letter, it is contrary to the sixth Commandment. Example, 2. Matth. 5. 29. If thy right eye offend thee▪ pluck it out, and cast it from thee, Here the words are not to be taken literally, for this were contrary to the sixth Commandment, but figuratively. So this is my body, is not to be taken literally, for it is contrary to the analogy of faith: because the heavens must contain the body of Christ until he come again, Act. 3. 21. The second is figurative in rebus, as in the Sacrament of the Supper, when he sat with his Disciples he said, This is my body; he pointeth at the thing present, and understandeth the thing that is not present; he had the bread and cup in his hand, and he said, This is my body, This is my blood, In these propositions there is the subject and the attribute; the subject is the bread and wine which he doth demonstrate; the attribute is that which is signified by the bread and wine, and these two make up but one sense, propius & remotius; when Peter had made a confession that Christ was the Son of the living God, Matth. 16. Christ to confirm this unto him, and to the rest of the Disciples, saith, Tu es Petrus, & super hanc petram, etc. he pointeth at Peter, but he understandeth himself, upon whom the Church is Simile. built and not Peter. When a man looketh upon a picture, he saith, this picture is my father, here he understandeth two things, propius & remotius, to wit the picture itself, and his father represented by the picture; this picture at which he pointeth is not his father properly, but only it representeth his father. But some will object, when it is said, Hic est sanguis meus, that the article hic agreeth with Sanguis, and not Object. with Vinum, therefore it may seem that it is his blood indeed, and not wine that he pointeth at. This cannot be, for in the former proposition when Answ. he said, hoc est corpus meum, he should have said, hic est corpus meum; because it repeateth the word panis as it is more clear in the Greek, therefore the article hic hath relation to some other thing, than to the bread at which he pointeth, for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread or the wine, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his body and his blood. When Moses said, Exod. 24. 8. Behold the blood of the Covenant, here the word blood is properly to be understood: because their covenants were confirmed with blood, and there was no sacrifice without blood. But when Christ said, This is my blood of the New Testament, there was no blood in the Cup here, but he had relation to his own blood, which was signified by the wine in the Cup. When Christ saith, This is my body, This is my blood, Quest. how was he present with the bread and the wine there? A thing is said to be present four manner of ways, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. and fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when a man is bodily present. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as when a man is present by his picture. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the sun is present by operation in heating and nourishing things below here. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we apprehend a thing in our mind. Christ when he said, this is my body, and this is my blood, he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for then his blood should have been there before it was shed; then he should have had two bodies, one visible and another invisible: but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the bread and the wine represented his body, and his blood: So he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they did spiritually eat his body and drink his blood, and this is the true and literal sense of the words. Which is the literal sense in those words, Hoc facite Quest. in mei recordationem, do this in remembrance of me? Although there be many things employed in these Answ. words, both upon the part of the Minister and upon the part of the People, yet they make up but one sense; as upon the part of the Minister; Take this bread, bless this bread, break it and give it to the people. And upon the part of the people; take this bread, eat this bread, etc. yet all these look but to one thing, that is, to the remembrance of Christ's death: and therefore the external action bringeth to mind the internal action, the remembrance of Christ's death: so that in these words there is but one sense. When the testimonies of the old Testament are cited Testimonies of the old Testament cited in the New, make but one sense. in the new, the Spirit of God intendeth propinquius & remotius, something nearer and something farther off; yet these two make not up two diverse senses, but one full and entire sense. When jonathan shot three Arrows to advertise David, 1 Sam. 20. 20. he had not two meanings in his mind, but one: his meaning was to show David how Saul his father was minded towards him, and whether he might abide or fly: So the meaning of the holy Ghost is but one in these places. Example, 2 Sam. 7. 1●. The Lord maketh a promise to David, I will set up thy seed after thee which shall proceed out of thy bowels. This promise looked both ad propius & remotius, yet it made up but one sense, propius to Solomon, and remotius to Christ: therefore when he looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significa● f●rmam. 2 Chron. 17. 17. to the farthest, to Christ, 2 Sam. 7. 19 he saith, Zoth torath, Haec est delineatio hominis Dei, it should not be read, is this the Law of the man O Lord God? as if David should say, this is not all that thou hast promised to me O Lord, that I should have a son proceeding out of my own loins, but in him thou dost prefigure to me a son, who shall be both God and man: and he addeth For a great while to come, thou dost promise to me a son presently to succeed in my kingdom, but I see besides him a fare off the blessed Messiah. And he applieth this promise literally to his son Solomon, and figuratively to Christ his Son; taking the promise in a larger extent; and the matter may be cleared by this comparison. A father hath a son who is fare from him, he biddeth the Tailor shape a coat to him, and to take the measure by another child who is there present, but withal he biddeth the Tailor make it larger; because his child will wax taller: So this promise made to David was first cut out (as it were) for Solomon his son, but yet it had a larger extent: for it is applied to Christ who is greater than Solomon: and as by a sphere of wood we take up the celestial spheres: So by the promises made to David concerning Solomon, we take up him who is greater than Solomon; and these two make but up one sense. When a man fixeth his eye upon one to behold him, another man accidentally cometh in, in the mean time; he casteth his eyes upon that man also: So the Lords eye was principally upon the Messiah, but he did cast a look, as it were, also to Solomon. When these testimonies are applied in the New Testament, A Scripture diversely applied, doth make up but one literal sense. the literal sense is made up sometimes of the type and the thing typed. Example, joh. 19 36. A bone of him shall not be broken. This is spoken both of the bones of the Paschall Lamb, and of the bones of Christ; and both of them make up but one literal sense. Sometimes the literal sense is made up ex historico & allegorico, as Sara and Hagar, the bond woman and the free, signify 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 Ox that treadeth out the corn, 1 Cor. 8. 9 Fourthly, the literal sense is made up ex historico, mystico & prophetico. Example, jer. 31. 15. A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for children, refusing to be comforted for her children because they were not. There was a voice heard in Ramah for Ephraim's captivity, that is, for the ten Tribes who came of joseph the son of Rahel, this mourning was because the ten Tribes should not be brought back again from the captivity, this was mystical and not prophetical, that she mourned for the ten Tribes who were led away into captivity; but it was prophetical foretelling the cruel murder which Herod committed in killing the infants not fare from Rahels' grave; all these are comprehended in this prophecy, 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 diverse 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 prophecy. This judgement to make fat the hearts, was denounced against the jews in Esaias time at the first, Act. 23. 16. Well spakethe holy Ghost by Isaiah the Prophet, it was fulfilled upon the jews who lived both in Christ's time and in Paul's time. Esay when he denounced this threatening, he meant not only of the jews who lived then, but also of the jews 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 anointed me to preach the Gospel, this prophecy is cited by Christ, Luk. 4. 18. and it is only meant of Christ, and literally to be applied 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 himself, but he went to them by his Apostles, therefore Act. 31. 47. Paul saith, the Lord hath commanded me to go 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 only by way of accommodation; then the jews might have taken exception, and said, that these testimonies made nothing against them: because it was not the meaning of the holy Ghost who indicted these Scriptures to speak against them. But Christ and his Apostles bring out these testimonies, as properly meant of them, and not by way of accommodation only. 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 be 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 suit of apparel for one, that is Destinatum Simile. to him, yet this suit will serve for another; and this is Per accommodationem. When Nathan said to David, the Lord also hath put away thy sin, 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 reproof, for correction, for instruction in righteousness, 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 threatenings, 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 applied it to the jews in his time, it was destinata applicatio: but when a Preacher applieth it to his hearers now, it is per accommodationem only, for he cannot so particularly apply it to his hearers, as Paul did to his. Where there are two several testimonies found in the old Testament, and joined together in the new Testament, these two make but one literal sense, as Esay 62. 11. Say to the daughter of Zion, behold thy Salvation cometh. So Zach. 9 9 O Daughter of Zion, O Daughter of jerusalem, behold thy King cometh riding upon an Ass, and upon an Ass Coalt: Matthew citing these places cap. 23. joineth them both together, and sheweth that both Esay and Zacharie meant of Christ coming in humility and not in glory, and these two make up but one literal sense. This is a special note to know the literal sense of the Scripture, when this phrase is added; That the Scripture A Note to know the literal sense of the Scripture. might be fulfilled: As joh. 13. 18. But that the Scripture may be fulfilled, he that eateth bread with me, hath lift up his heel against me. This place was spoken first by David of Achitophel Psal. 41. 10. But it was fulfilled literally in judas who betrayed Christ. Example 2. joh. 17. 12. Those that thou gavest me I have kept, and none of them is lost, but the son of Perdition, that the Scripture might be fulfilled. This place was first spoken of Doeg, Psal. 109. 7. and this Scripture is fulfilled in judas, therefore this is the literal sense of it; the figure was in Doeg, and the thing figured in judas. Example 3. joh. 19 24. Let us not rend it, but cast lots whose it shall be, that the Scriptures might be fulfilled which said; They parted my raiment amongst them, and for my Vesture they did cast Lots. saul's Courtiers rend David's dignities and honours amongst them, but the Scripture was fulfilled literally here by the Soldiers. Example 4. joh. 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 Lamb, 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, than 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 signify some future thing; as a bone of the Paschall Lamb should not be broken, was instituted to signify 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 goodness or splendour in the men which maketh them to be followed, as the mildness of Moses, the patience of job; These were not types properly but examples. So these things which befell the jews in the wilderness for their murmuring and committing whoredom are set down for examples to the Corinthians and posterity to come, they were add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they serve to admonish and instruct us, that we fall not into the like sins, 2 Tim. 3. 16. It may be alleged that there are more literal senses in Object. one Scripture then one. Example; Caiaphas prophesied that one should die for the people, joh. 11. 49. In Christ's meaning they had one sense, and in Caiaphas' meaning they had another sense. This Prophecy 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 mystical application of the old Testament to the new, that is Destinata applicatio; And arguments taken from thence hold firmly. Example, Exod. 16. 18. He that gathered much had nothing over, and he that gathered less had no lake, the Apostle 2 Cor. 8. 15. applieth this morally to all the faithful, and reduceth things to a certain equality; that those who are rich in temporary things, should bestow their alms upon the poorer sort, & the poor, being richer in Spiritual things, might communicate to the richer, their prayers and Spiritual helps. 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 literal sense and meaning of every scripture: So should men Conclusion. have but one sense and meaning in their minds, and not a double meaning, as the equivocating jesuites have. Quisquis haec legit, ubi pariter certus est, pergat mecum; August. de trin. lib. 1. cap. 3. ubi 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 practic, 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 ways of God. Pag. 41. Nascuini. To eat blood while the life is in it, is forbidden by a moral precept; but to eat cold blood was that which was forbidden by the ceremonial precept. Pag. 46. l. 16. And he measured the wall thereof according to the measure of a man, that is, of an Angel. Reuel. 21. 17. Because he appeared in the likeness of a man. Pag. 48. 18. R. David Kimchi in Psal. 60. Pag. 58. 15. Although Esdras who wrote the book of Nehemiah, could not be living at that time, when jaddus met Alexander, yet some of the masters of the great Synagogue have been alive than who had the gift of prophecy, and insert the Genealogy of the Priests here, until the Macedonian Empire. Pag. 58. l. 18. It may seem that the gift of Prophecy ceased long before the Macedonian Empire, Psal. 74. 9 We see not our Object. signs, there is no more any Prophet, neither is there any amongst us that knoweth how long. We must distinguish betwixt ceasing of Prophecy, Ans. and intermission of Prophecy; Prophecy was intermitted in the time of the Captivity, which this Psalm speaketh of, but it ceased not, it was intermitted for a time, as Amos threatened Amos, 8. 11. pag. 60. 23. This was a great miracle, the man being old, and having the disease thirty eight years. The Angel came down at certain times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Mat. 27. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast the governor was wont to release to them a prisoner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here distributiuè, they used to let a prisoner go at their three great feasts; so the Angel came down here, as it seemeth, at the Pentecost, and at their other great feasts when the people were gathered at jerusalem: confer, joh. 4. 36. with 5. 1. And mark here a great difference betwixt the coming down of the Angel into the pool, and the coming down of the holy Ghost in tongues, of fire at the Pentecost; the Angel 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 Lamb. pag. 84. 23. 1 Macch. 3. 48. And laid open the book of the Law, wherein the heathen had sought to paint the likeness 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 be corrupted is Psal. 22. 18. When they read Caari for Caaru, Caari, sicut lo, for Caaru foderunt; but R. jacob Ben Chaijm, showeth that this reading is but late, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum. there was no such difference betwixt the oriental and occidental jews in their reading, neither was this place one of the places in which they differed. pag. 137. 23. Words that are proper cannot be translated as appellatives, nor appellatives as proper, Mat. 16. 18. Thou art Peter and upon this rock, etc. It cannot be translated, thou art a rock, and upon this Peter, etc. pag. 119. l. 30. Esdras wrote none of the books over again which were written before the captivity but only set them in order. Errors 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 veins of it. p. 61. 2. Essentially for the written word, r. Essentially for the word, p. 62. 7. for the certainty of it to Moses, r. the certainty 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.