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EXERC1TATIONS 
 
 DIVINE: 
 
 Containing diverfe Queftions and 
 
 Solutions for the right understanding of 
 
 the Scriptures : 
 
 Provirgthe necefsitie, niajeftie,int«gritie,pcrfpi- 
 
 cuitie^and fenfe thereof. 
 
 As alfo fhewing the fingular prerogatives wherewith the 
 
 Lord indued rhoic whom he appointed to bee the 
 
 Pea-men of them. 
 
 Together with the excellence and ufe of Divinitie above: 
 
 all humane Sciences. 
 
 All which are cleared out of the Hebrew, and Grecke,thetwoorigi- 
 
 nall languages in which rhe Scriptures were firft written, by comparing 
 them with the SamaritaneXhaldiejand Syriack CopieSjand with the 
 Gr,eekeImerpretors,and vulgar Latinc tranflation. 
 
 rnp>m NimHi pS^p pit 
 
 fiat ici par itm a & via lenginqHaeft m 
 
 I 
 
 By ItknlPeemfe, ofLathecker in Scotland, Preacher of 
 ChriasGofpell. 
 
 LONDON. 
 
 Printed by T. Cotes for John Bei/amie,and are to be fold at his fhoppe 
 at tli fignc of thethrc^ Golden Lyons \\ Qorntbi§ % nccic rhe' 
 Royall Exchange % . 6 ? 4. 
 
The Right Honorable, S r * 
 
 Thomas Coy entrieKnight^L or d Qolpen- 
 
 trie, Baron of Jleshorougb Lord Keeper 
 of the Great Scale of 
 England* 
 
 
 Moji Honorable and my (very good Lord, 
 
 fi the wifeft and the 
 richeft Prince in the Eaft, 
 Searching where wife- 
 dome might be found,he 
 could not finde the place 
 thereof- Hee could not 
 finde it in the land of the 
 living • the depth faith, it is not with me-and 
 the Sea faitlytis not with me. the Vultures 
 eye hath not feene it for all his fharpe fight . 
 and for the worth of it, it cannot be gotten 
 for Gold, neither can Silver be weighed for 
 the price thereof: Then hee fubjoyneth, 
 God undcrftandeth the way thereof, and he 
 Aaaaaaa 3 know* 
 
 Iob.28,7, 
 
The Epijlle Dedicatory! 
 
 Pro^Obi; 
 
 Pfal,is>.l. 
 
 knowcth the pl?ce thereof, for he looketh to* 
 the ends of the earth, and feeth under the 
 whole heaven. The wifedome which Job 
 fpeaketh of here, is Gods fecrct wifedome in 
 his workes of nature, which none of the 
 world,although they Were as fliarpe lighted 
 as the Eagle, can underhand- Now if man 
 be fo ignorant in Gods workes of nature, 
 much more is he in the worker of grace ; and 
 he may fay as Agur fayd,when he confidered 
 Itbiehnd Veal flefus Chrift the wifedome 
 of the Father ) Surely I am more brutifli 
 than any man, and have not the utiderftan- 
 dingofaman. ©aWdwhenhe lookt upon 
 the heavens, the workes of Gods hands, he 
 fayd j The heavens declare the glory of God, 
 and the firmament fheweth his handy 
 worke : then he telleth how they declare his 
 glory and what fort of Preachers they be,The 
 univerlalicy of their preaching, their line is 
 gone out through all the earth 9 even to the 
 ends of the world • Then their diligence in 
 preaching, both day and night . Laftly, how 
 plainely they preach in all languages. Yet 
 this their preaching is but an indiftindl fort 
 of preaching in refpeft of the preaching of 
 theGofpel. We may fee fome of his wife- 
 dome 
 
TbeEpiftle Dedicatory. 
 
 dome in the heavens which are his handy 
 vvorke ,• but nothing of the hid treafurc and 
 riches hid up in Iefus Chrift, can wee learne 
 by this preaching. ButTWfpcaking of the 
 preaching of theGofpelby the Apoftles,faith, 
 Their found wentout into all the earth, and 
 their words into the ends of the world,- hee 
 changeth their line into their iound. There is 
 a great difference betwixt thefe two forts of 
 preachings Anaughty perfon winketh with 
 his eyes,hefpeaketh with his feete^and teach* 
 eth with his fingers, but hee (peaketh more 
 diftin&ly with his tongue ; So the Lord 
 preachethindiftin&ly (as it were) by his 
 worke ; but by the found of his Gofpel, hee 
 preacheth clearely andplainely. Where fliall 
 we find thefe treafures of grace & hid wife- 
 dome ? This treafure is to befoundinhis 
 Law$ therefore the Icwcs call it defiderium 
 mundi y and itismoretobedefired^thanGold 
 yea than molt fine Gold, The Angels them- 
 felves with ftretched out rieckes, defire to 
 looke into this myftery ,• even as the Cheru* 
 bims with firetched out neckes looked 
 downe to thePropitiatorie. If the Angels 
 have fuch a defire to behold this wifedome^ 
 much more fliould man have a defire to 
 Aaaaaaa 4 fearch 
 
 Rom.xo.i*. 
 
 Prov'.6,ij« 
 
 Pf3l.19.1O4 
 
 1 Pet. Mi/ 
 
The Epiftle Dedicatory; 
 
 Hcb.i. I& 
 Pro. 3. 13. 
 
 Epk- 4-3i&c; 
 
 fearch into thefe myfteries: for he tooke not 
 upon him the nature of Angels,but he tooke 
 onhimthefeedeof^W^w, Happieis that 
 man that findeth this wifedome, and the 
 man that gettethunderftanding^ this wife- 
 dome is onely to be found in the Law of the 
 Lord. I have indevoured (my Nobk Lord ) 
 in this Treatife to make fome fmall path for 
 theyoungcr fort to this wifedome; And I 
 have abftained from thole queftions which 
 doe more hurt than good to the Church. 
 Plutarch maketh mention of a number of Su- 
 terstoonemaid, but they fell to fuch con- 
 tention amongft themfelves, that they did 
 teareherallinpeeces: too many dilputations 
 in effect do rent the truth, K^himium altercan- 
 doamittitur yerit&s :The beft way to come by 
 the knowledge of the truth , is to bee con- 
 verfant in the Text k felfe, and to bee ac- 
 quainted with the phrafe of the holy Ghoft 
 fpeakingin his owne language. Let it not 
 feemeftrangetoany, thatlfeeminga ftran- 
 ger fliouldtake this boldnefle to offer thefe 
 my labours to your Lordfhip. I cannot 
 acknowledge fuch ftrangeneflc ; for wee 
 have one Lord, one faithjonebaptifme, one 
 Godand Father of us all . We live all under 
 
 on 
 
The Epiftle Dedicatory. 
 
 A»5U 
 
 Math t 16.7 $< 
 
 Hon 14.7, 
 
 lob. 2.$X4i 
 
 onegrac.ous King, and there is fmallorno 
 d iff r ence in our language:we differ not as the 
 pfJMft/toandthefe of JJkdod; yecfayjibbolctb 
 and we faj psibbolethyec ipcake the Dialect of 
 jt)ij:Uvi.:\vA we the Dialed: of Galilee, (mail 
 1 o diflFei ence. But the reafon \\ herefore I 
 dc choiic of your Honour, is the g od re- 
 porcwhichl hearc ofyou every where^your 
 name i'meileth as the wine of Lebanon, yee 
 have put on righteoufneileasa garment 5 yee 
 are eyes to the blind and fcete to the lame : 
 the bleffing of him ;hat is ready toperifli 
 commeth upon you, and you have caufed 
 thewiddowshe rttofingtorjoy.Thcrewerc 
 many notable and excellent parts in Job, he 
 defpifed not thecounfei! oi his man-fervant 
 or of his maid-icrvant, here was his humi- 
 lity: yet when he fate in judgement, what 
 grace and msjeftie had hoe ? they gave earc 
 and kept filence at his counfe-l . the young 
 menfaw him and hid then felvrs, tiid the 
 aged arofr and flood up befor him . he was 
 hoipitabletothcpoore, he did not eate his 
 morfels alone, hewaspi ifull to the father- 
 leffeandtc the widdow, and he difd&ined 
 the wicked, that he w uldnot fet them with 
 thedofg scf his flockc'.Happy is that Land 
 
 where 
 
 lob.} 0.1, 
 
 Jr- 
 
— 
 
 GG!M**Ity 
 
 The Epiftle Dedicatory* 
 
 — 
 
 2 
 
 i*. 
 
 jvhcrc there are fuch judges. Another caufe 
 'whicteftioved me to grace this worlce with 
 your Lordfhips name^is the dcfire I ha ve^thafj 
 otheri may reads it the more willingly fgt£ 
 their ownc profit; and even as a faire enme 
 leadcth the beholder to lookc/nore particu- 
 larly upon fevery part of the building; fo the 
 beholder of this worke fetouttinder the pro* 
 te&ion ofyojir Honours vcrtue;wil the more 
 earneftly afte&the perufingof the fartie, in 
 confidence that (o much worth fa is eminent 
 in your Lordfhip^would hinder any mans 
 boldncffe to prefent unto you a trifle. And 
 forconclufLn, when Jacob was to feidhis 
 fonne Benjamin into ^Bgypt> hcprayedthac 
 God Almighty would give him favour before 
 the man; So my earned prayer to God is, 
 that this treatife may fir ft be acceptable to the 
 Church of God, and then unto your Lord- 
 (hip : And fo I have obtained that which I 
 defire.The grace of God be with your Lord- 
 fliip^and make that the lomg continuance in 
 the charge which hisMajeftie fflofl worthi- 
 ly hathlayd upon you, may produce long 
 happineffe to this Common we?Jt| 
 
 ■ 
 
 Tour Honours in aUdu^ifuIlfuhmifiion^ 
 
 lOHN WeEMSE, 
 
 -*■ 
 

 A loving advertifemenc to 
 
 yong Students in Divinity, who 
 
 defire to come to the knowledge 
 
 of the holy Scriptures. 
 
 Oving Brethren* Tliere 
 he three Schooles in which 
 young Divines muft be 
 exercijid^ the fchoole of Arts 
 and Sciences, the Schoole of 
 Grace, and the fchoole of 
 jour Vocation. It is a great 
 htlpe and an introduction to Vim initie,to he trained 
 up in thefirft & doole ofjrts and Sciences : Mofes 
 TDM learned in all the Vtfedome of the ^Egyptians, 
 Daniel in the learning of the Chaldeans, and 
 Dionyfius Areopagka "teas trained upintphilo- 
 fofhie. J. certaine Schofler amongjl the Jtutes asked 
 one of the R. his Mafler whether he might reade any 
 of the humane Writers or not ? he gave him this An* 
 fwere y you may readt them, proYidingyou reade them 
 neither day nor night. This lias a foolijh an/were, 
 for the J e^es hated all humane learning; therefore 
 
 they 
 
 ■'* !■ IIP WL ,U 
 
TheEpiflle to the Trader. 
 
 \ they fay y Maledi&js qui alueric fuem, auc 
 didiceric Sapientiam Graecoruni} They call 
 all humane learning the Tbifdome of the Greekes. But 
 tof}?utupthisSchoole y and to takeaway all humane 
 learning from a Divine, were in ejfeB to make him 
 no Divine, lie knowledge of all Arts and Sciences 
 is necejfarit for him y as ofGeometrie y Arithmeticke y 
 Geograpbitjhe knowledge ofVhyficke, but above all 
 the knowledge of the tongues is more neccffary for him, 
 becaufe they are VehicaL* fcientiarum. (But here 
 ye mujl not onelyfiudie that part of the tongues lohich 
 is called *%'**»* Tbhicb is mere Grammar as 
 to Jiand upon Letters, Accents, Tronounciation and 
 fuch^ but ye mujigoe farther to that part which is 
 called tyyuTuh, the true meaning of the words ■ to 
 interpret them out of one language into another y and to 
 underftand one (pbrafe by another : neither, fhould 
 ye [land here, but ye muft goe further to that part 
 Tbhicb is called wtm> to cenfure and difcerne the 
 true reading from thefalfe,as the Mafo ret h did W;o 
 excelled in this. Jn the Carres there are three Jons 
 of fignes to direB the Souldiers, muta, femivo* 
 calia,& vocalia rMuta as the en fignes, Semi* 
 cocaliaytf the trumpetsiVocxW^as the words of the 
 Captaine. So fome fignes are TV&Jta , as Arts aid 
 Sciences . Semi vocalia, as the knowledge of the 
 tongues j and Vocalia, as the meaning of the holy 
 
 Ghoft 
 
 
The Epiftle to the Reader. 
 
 Gfaft puking in the Scriptures. The knowledge of 
 chefetsmo/i neceffarit for you *toh$ intend to apply 
 your minds to the fludie of Divinitie . for by them 
 yefratt under (land the ^Properties and Thrafes of the 
 holy Ghofl, the ancient cuflomes of the people of God, 
 and the ftoeet aUufions in the Word, Tbhicb other* 
 1>ayesye frail never be able to und?rfla7id. xAni if 
 ye begin to learne thefe tongues when ye are young, 
 to what great per feSlion may ye attaine unto before 
 Ijfr come to be teachers of others ? Cicero maketh 
 mention of Marcus Craflus, who walking one day 
 mponthc fea fhore,faw a boy ^ho had found a boate 
 {there, but he havingno helpes to further him to faile* 
 ftrfl hegot Oaresjben a Maft, raes y failes,and ropes ^ 
 and then hefet to the Sea :fo from little beginnings^ 
 if ye be wiUing y ye may attaine to a great meafure of 
 knoleledge,haVingfuch helpes in this age ^hich your 
 Fathers neVer knew, and thegleanings o/Ephraim 
 now, are better than the vintage of A biczer "has then. y 
 ye haVe now many learned and sfofull guides. Tlie 
 femes fay y Qui difeka junioribuscui fimilis 
 1 eft ? Edenti uvas accrbas, &, bibenti c corcus 
 lari ; atquidifck a Sei.ioribus cui fimilis? 
 .EcentiUVismaturas & bibenti vinumvetus. 
 Ye need notfet your tee'h on edge with Joivre Grapes, 
 j for now ye have ^ore of ripe Grapes gathered by your 
 : old Majlis. The fluggard that keepeth his band in 
 
 his 
 
The Epiftle to the Trader* 
 
 ProY.xa.ij. 
 
 s King. 1 0.7. 
 
 1 King. 4. 
 
 hit 'bofome y and faith y There is a Lyon in the way . a{ 
 ledgeth that the feloes are but fabulous, and that \ 
 is but loft time to readethem : but remember that 
 faidwell y whofaid % Malogranatum inveni, con 
 cem ab/eci v &c quod intus eft comedi. CaJ 
 alpay the unprofitable things y and make cheife oftha 
 y^hich is profitable. Others fay, they cannot attaim 
 iofuchperfeBion in thefe tongues a* the Tranjlaton 
 ba<ve done mho have Tranflated the Scriptures 
 already : and therefore they will content themfelve: 
 with their travels $ but how fh all they know whether 
 they have tranflated Veil or not? They mufi ginjt 
 credit onely to the bear errand if the Trenchmanfaik 
 them, then they are gone. Tl?e Queene o/Sheba 
 was much more delighted to heare Salomon himfelfe 
 fpeake than heare of him by report y for fye faid jhe 
 beleeVed not that which was reported ofhim^andyet 
 thehalfe was not told herifo brethren, when ye heare 
 an Interpreter j]>eake,fcarce thehalfe is told you $ 
 but when ye fee it in theoriginall tongues, then ye 
 "frill fay $ it ^astrue Dohich y?asfpoken y andtbe wife- 
 dome that is in them exctedeth the report which wee 
 heard, There is fuch profundhie in the Scriptures, 
 that alt the wits of mm can never found the depth of 
 them jt fareth loith them as it did with the widdowes 
 Oylejt la/led as long as the (~kiUr*n brought VejfeU; \ 
 fo there is much {lore andplentie in then\ } that when 
 
 theyl 
 
 - 
 
The Eft file to the Reader. 
 
 i Sam.30.24. 
 
 fay baye filled the wits and under/landings of the \ 
 htfi>yet there is enough to be gotten out of them, by j 
 theft who come after. And here I cannot letpajfe bow \ 
 much theft honourable Matrons art to bee resetted) 
 ybo entertaine and cherijh theft profejjors in the j 
 tongues, for without fitch, knowledge would foone 
 decay. David made aflame in Ifrael, that they 
 *fa taried by tbeftujfejhould part alike witbtbofe 
 Ttbo went to battell* The profeffors oftht Ungues 
 we they Ibbo keepe the fluff t* and they fhould bee as 
 foell regarded as they *tobogoc to the field and fight 
 in the miniflcrie.l hayt indeV9ured(brethren)accorm 
 ding to my meant meafurt of knowledge to make a 
 little path untoyou , to encourage you y and to Itt you 
 fee what profit you may hayt by this kind offtudiefir 
 w it mayferVeyou inyourminiflerit^ andifyereap 
 ty benefit by itjbe thankefullto the God ofbeaVen y the 
 ather of lights from^hom all good things defcend, 
 nd then to my lS(pble Tatron my Lord Keeper who 
 th encourage me much togoe on in this kind offludy. 
 id now when we haye made fome progreffe in this 
 f ft Scboolt, and hayt attained to Jome meafure of 
 owledgc y fee that your knowledge turne not like 
 be wattrs of lor dan that run into the dead Sea, 
 } Ut let them be like thofe waters which came from the 
 rA andreturne totheSeaagdine y let them returne 
 thtpraife of him lebogaroe them, £{ext when y e 
 
 are 
 
 : 
 
 Ecdef.1.7. 
 
 
The Epiftle to the Reader < 
 
 lam j.j 7: 
 
 Ier.1.7. 
 
 Num. 51*17. 
 
 
 tow* 
 
 
 areintheSchoole of Grace ,that ye may under jlandX 
 the Spirituall meaning of the holy Scriptures y ac*\ 
 quaint your felves with prayer. Eiias Tom a man\ 
 fubjett to the like pafionscu 7t>eare y yet heprayed\ 
 and the Heavens ffrere opened and gave raine :fo al 
 though ye be men,fubjeB to the fame papons to which 
 others are fubjeSl, yetifyee pray earnefllyto the 
 Lord, he will open the heaVens y and fend do^ne that 
 Spiritual! raine uponyou y and fit you for the Schoole 
 of your calling. And here ye mujl be carefulltoflu^ 
 die the Lalo of the Lord y and to handle it diligently .* 
 Ieremiah borro^eth this Jpeech from thofe who are 
 trained in the wanes, and they arefaid Tra&are 
 bellum^e rnujt be shilfuH and trained before ye en. 
 ter into this callingjbat being entred in it, ye may be* P 
 gintotnrnethekey of knowledge to op?n the Scrip* t 
 tures to your hearers ^fo that ye may have flore both off 
 new and old to bring forth when your Lord and Ma- 
 fier (hall fet you over his houfhold to give hisfervantt 
 their me ate in duejeafon. And at UJi he loill fay untf 
 you 9 Ye have beene ftithfulloVer afelp things, J will 
 make you ruler over many things. Ledtioftata ju- 
 vat>varia dele&ac. 
 
 Your Loving brother in the Lord, 
 Iohn Weemse. 
 
The firfl Table containing 
 
 the infcriptions of the particular 
 
 Exercitations in this 
 
 Booke. 
 
 EXERCITAT. I. 
 
 Of the excellency of Divinity dove all other Sciences and 
 Arts. Pag. I. 
 
 EXERCITAT. II. 
 What ufereafon hath in Divinity. p # u 
 
 EXERCITAT. III. 
 i That the end of Divinity here confifieth rather infraffife 
 than in contemplation. 2 o 
 
 EXEXCITAT. IIII. 
 Of Adams knowledge before the fall. 2 5 
 
 EXERCITAT. V. 
 
 How the Law is faidto be written in the heart ofm*M ^fier 
 
 the fall. 32 
 
 EXERCITAT. VI. 
 
 Ofthefeavenprecepts given to Noah. 40 
 
 EXERCITAT. VII. 
 Of the divers wayes how God revealed himfelfe extraordi- 
 narily to his Church. 43 
 EXERCITAT. VIIL 
 Oft be necepty of the Word written. 61 
 
 Bbbbbbb EXER- 
 
TkeTable. 
 
 <^ i r. 
 
 EXERCITAT. IX. 
 
 Ofthefingular prerogatives which the fecret tries of the 
 
 hofo Ghoft had) who mote the Scriptures. 
 EXERCITAT- X. 
 
 *5 
 
 K^frwments proving the Scriptures to be divine. 
 
 6 EXERCITAT. XL 
 
 In what language the Scriptures were written. 
 
 EXERCITAT. XII. 
 ft he ft) le of the Scriptures. 
 
 EXERCITAT. XIII. 
 That the Hebrew Text is not corrupted. 
 
 EXERCITAT. XIIII. 
 That no canonic all booke isperifhed. 
 
 EXERCITAT. XV. 
 
 That the points were not originaU with the Letters from 
 
 the beginning. 124 
 
 EXERCITAT. XVI. 
 Of the nteanes which Cod hath ufedto make the Scriptures 
 plaineuntous^as 
 
 7* 
 88 
 
 101 
 
 109 
 
 117 
 
 OfTranftation of Scriptures* 
 
 131 
 
 143 
 
 152 
 
 161 
 
 Of the Tranflation oft he Seventy. 
 Of the Vulgar Lattne Tranflation. 
 Ofparaphrafwg ofScriptures, 
 Of interpretation of Scriptures. 
 
 EXERCITAT. XVII. . 
 Of the divifion of the Scriptures. I tf 3. 
 
 EXERICTAT. XVIIL 
 Of the divifion of the Pfalmcs. 1 66 
 
 Of the inferiptions oft he Pfilmts . 1 68 
 
 EXERCITAT. X*IX. 
 Of the divifion of the Law in Haphtaroth and Parafioth. 
 
 *73 
 EXERCITAT. XX. 
 
 Ofthefenfe oft he Scriptures. 1 77 
 
 The 
 
 
The Table of the places of 
 
 Scripture cleared in this Booke, the 
 firft number ftieweth the Chap- 
 ters, the Second theVerfe,and 
 the third the Page. 
 
 Genefis. 
 
 Exod, 
 
 C4f.verf.fai. i cap. ver.pag. 
 
 130 
 
 44 
 
 [bid. 
 
 IOJ 
 
 2? 
 
 2 
 2 
 
 '34 
 I 
 
 i£o 
 J 34 
 
 180 
 
 146 
 
 5 1 
 29 
 
 in 
 114 
 
 115 
 
 28 
 
 Bbb 
 
 2 
 
 24 151 
 
 1 
 
 8 
 
 3 
 
 1 138 
 
 3 
 
 2 
 
 
 21 16O 
 
 4 
 
 H 
 
 4 
 
 16 I|9 
 
 IO 
 
 *7 
 
 9 
 
 4 4* 
 
 II 
 
 5 
 
 r» 
 
 5 itfi' 
 
 
 16 
 
 22 
 
 17 *33 
 
 
 12 
 
 3 1 
 
 4 *» 
 
 12 
 
 II 
 
 3 2 
 
 26 160 
 
 
 34 
 
 
 22 40 
 
 I* 
 
 I? 
 
 34 
 
 30 103 
 
 15 
 
 15 
 
 3* 
 
 24 8* 
 
 [ l7 
 
 21 
 
 37 
 
 7 48 
 
 21 
 
 S 
 
 47 
 
 25 125 
 
 *4 
 
 8 
 
 48 
 
 7 106 
 
 
 9 
 
 
 17 4 
 
 28 
 
 30 
 
 
 S 
 
 
 43 
 
 40 
 
 3 161 ! 
 37 Ibid. 
 
 31 
 
 12 
 
 
 
 "33 
 
 ! 3 
 
 Leviticus. 
 
 cap. ver. pag. 
 
 5 
 
 t 
 
 IOJ 
 
 7 
 
 *7 
 
 41 
 
 '7 
 
 7 
 
 45 
 
 19 
 
 *3 
 
 35 
 
 Numbers* 
 
 cap. 
 
 z/*r. 
 
 W 
 
 16 
 
 3° 
 
 138 
 
 19 
 
 20 
 
 103 
 
 al 
 
 *4 
 
 120 
 
 2 4 
 
 ? 
 
 l 39 
 
 20 
 
 11 
 
 1 67 
 
 
 55 
 
 55 
 
 *7 
 
 21 
 
 45 
 
 Z) 
 
 eutcro. 
 
 C4^. 
 
 ver. 
 
 «*• 
 
 4 
 
 37 
 
 1O3 
 
 II 12. % 
 
 16 3 2 
 
 bbbb 2 
 
 12 
 
 24 
 
 102 
 
 *5 
 
 16 
 
 I5l 
 
 2 7 
 
 26 
 
 f l* 
 
 30 
 
 11 
 
 80 
 
 Iofiua 
 
 , 
 
 cap. 
 
 ver. 
 
 w 
 
 8 
 
 12 
 
 12s 
 
 *■! 
 
 22 
 
 138 
 
 *4 
 
 IS 
 
 '37 
 
 • 
 
 
 ludg 
 
 cap. 
 
 ver. 
 
 /"£• 
 
 7 
 
 15 
 
 1*2 
 
 i5 
 
 *7 
 
 70 
 
 20 
 
 18 
 
 54 
 
 
 n 
 
 5<? 
 
 1 
 
 Sam* 
 
 
 cap, 
 
 ver. 
 
 W 
 
 & 
 
 6 
 
 »34 
 14 
 
f be Table. 
 
 14 iP 55 
 
 37 54 
 
 15 4 161 
 16* 6 69 
 18 xo 74 
 
 20 20 182 
 
 21 2? 105 
 
 9 Ibid. 
 
 11 J* 
 
 26* 12 37 
 
 4$ 
 
 28 8 50 
 
 c*p>verf.f4g. 
 
 I JC*ȣ, 
 
 cap %V erfpag. 
 
 3 5 <?> 
 
 4. 32 120 
 
 29 26 
 
 33 no 
 
 10 18 30 
 
 22 31 
 
 21 20 55 
 
 22 3? 103 
 49 i*8 
 
 ^ 
 
 l Jtiarg 
 
 1 
 
 4 
 
 *7 
 
 68 
 
 8 
 
 10 
 
 i»8 
 
 9 
 
 11 
 
 73 
 
 18 
 
 \6 
 
 P2 
 •* 1 
 
 1 
 
 Chron 
 
 3 88 
 
 11 Ii 137 
 
 13 3 53 
 
 35 166 
 17 2 dp 
 
 29 29 121 
 
 2 Chron. 
 
 19 30 
 33 19 
 
 167 
 
 122 
 
 £&*• 
 
 
 2 63 
 
 4 2 
 
 59 
 
 128 
 
 Nehtnti 
 
 7 *$ 19 
 
 8 8 124 
 
 9 
 
 10 
 
 12 
 *3 
 
 3* 
 
 2 
 
 df 
 
 18 
 
 20 
 
 1 
 
 99 
 78 
 
 T04 
 
 140 
 
 Ioi 
 
 47 
 
 23 p 1 6"0 
 
 24 20 29 
 28 28 22 
 
 7 
 
 14 
 18 
 22 
 4i 
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 47 
 74 
 
 78 
 81 
 86 
 1O3 
 
 1H 
 11* 
 
 118 
 
 7>M 
 12 105 
 10 Ibid. 
 4* l *7 
 
 12 
 
 1 
 
 2 
 So 
 
 3 
 
 25 
 5 
 
 13 
 
 7 
 
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 19 
 
 22 
 
 179 
 1(56 
 
 72 
 
 3* 
 
 i(56 
 
 103 
 
 2 
 
 91 
 
 138 
 
 28 
 
 39 
 138 
 169 
 
 Ibid. 
 
 j 19 
 
 25 Ibid. 
 
 9 * 
 
 16 169 
 121 1 Ibid. 
 
 8 29/ 
 137 2 119 
 
 Trover. 
 
 4 
 
 ! 3 
 
 16 
 
 19 
 
 2? 
 
 25 
 
 4 
 
 22 
 
 3 
 
 23 
 10 
 
 7 
 
 26 
 
 1 
 
 138 
 
 Ibid. 
 130 
 
 51 
 
 57 
 128 
 128 
 121 
 
 31 4 128 
 39 5 
 
 Ecclef. 
 
 3 4 128 
 7 22 38 
 12 12 74 
 
 Cant. 
 
 4 5 l 59 
 
 Efay. 
 
 3 % 
 
 6 1 
 
 6 9 
 
 8 1 
 
 10 
 
 10 
 H 
 *9 
 38 
 39 
 
 41 
 
 42 
 
 62 
 
 8 
 
 *9 
 
 18 
 
 5 
 
 11 
 
 1 
 
 2i 
 
 22 
 
 15 
 11 
 
 138 
 
 47 
 184 
 
 7P 
 118 
 
 6$ 
 
 103 
 8 
 
 59 
 89 
 
 5/ 
 107 
 
 7P 
 11 
 
 1Z6 
 
 lere. 
 
 IO 11 84 
 
 15 I 164 
 
 19 68 
 
 31 15 I83 
 
 39 1*8 
 
 3* a 73 
 
 *7 74 
 
 39 3 97 
 
 40 
 
The Table. 
 
 40 1 107 
 
 47 'J i©3 
 
 5'3 1*9 
 
 J 27 44 
 
 'J 9 37 
 
 2g 3 31 
 
 7 9 4<5 
 
 8 «7 .47 
 *7 44 
 
 S >J 8p 
 
 Hofe; 
 
 1 1 75 
 
 2 itf 27 
 
 3 11 113 
 9 7 7i 
 
 
 /*?/. 
 
 
 2 
 
 28 
 
 49 
 
 
 Ionakt 
 
 1 
 
 5 
 
 4 
 
 ys 
 
 4 
 
 <J 1 
 
 35 
 
 
 UW/V& 
 
 
 3 
 
 5 
 
 *8 
 
 3 8 13 j 
 
 K»^ 
 
 1 
 
 2 
 
 118 
 
 
 Zefb. 
 
 ■ 
 
 i 
 
 8 
 
 Ho 
 
 
 #*« 
 
 • 
 
 I 
 
 8 
 
 s« 
 
 2 
 
 9 
 
 59 
 
 Zacb. 
 
 9 9 i8tf 
 ix 24 105 
 1* 10 11$ 
 
 I I 82 
 
 5 97 
 23 itfj 
 
 4 13* 
 
 2 9 *79 
 
 23 I17 
 
 ,a 33 
 
 itf 31 
 
 25 136 
 
 10 1* 138 
 
 II 11 103 
 
 25 139 
 
 24 9 6 
 4i 38 
 J7 31 
 40 16$ 
 
 26 180 
 
 30 170 
 39 103 
 4<5 123 
 
 Bbbb 
 
 21 
 
 22 
 
 z6 
 
 V 
 
 * 4 134 
 14 3 139 
 
 16 J 46 
 
 10 11 1^7 
 *i 7 161 
 
 J 3 J6 i79 
 
 iS 12 i?6 
 
 lohu. 
 
 I 5 99 
 
 9 19 
 
 18 44 
 
 19 103 
 3 12 88 
 
 7 37 *74 
 
 8 17 no 
 
 9 H iW 
 
 10 1 10a 
 
 3? 83 
 13 1* i8(5 
 
 17 3 2i 
 
 19 39 X83 
 
 20 28 4 
 
 4*. 
 
 4 70 
 1* 2* 
 24 164 
 
 * 13* 
 
 27 27 
 
 8 32 137 
 
 9 * 96 
 13 * 132 
 
 15 102 
 
 bbb 3 
 
 »5 2i 42 
 
 16 10 162 
 19 9 \$9 
 
 *3 *J* 
 21 4 69 
 
 Rom* 
 
 9 
 
 2i 
 
 10} 
 
 12 
 
 20 
 
 17? 
 
 14 
 
 2 3 
 
 57 
 
 I O 
 
 • 
 
 8 9 
 14 
 
 183 
 
 II 131 
 
 *fl 
 
 or, 
 
 7 8 69 
 
 8 15 188 
 10 10 110 
 
 ■ ■ ■ 1 * 
 
 112 6 j 
 
 2 14 70 
 
 3 10 134 
 6 6 21 
 
 £;&<?y: 
 
 3 
 
 16 
 
 4 
 
 8 
 
 20 
 
 13 
 
 79 
 8 
 
 8 
 5* 
 
 ^hilif, 
 
The Table. 
 
 ■ 
 
 % t6 174 
 
 I Tbeff. 
 t 1} 76 
 4 4 i°3 
 
 1 Timet. 
 
 a Timet. 
 
 I Ij i<*8 
 4 20 67 
 
 Ifcfc 
 
 7 2 90 
 
 17 16 
 
 10 28 Co 
 
 XI 22 Iltf i 
 
 I* ai 44 
 
 lames. 
 
 4 6 Sj 
 P 4 *3 ? 
 
 1 Pet. 
 I ip 67 
 21 68 
 
 * 3 IJ7 
 
 I lohi 
 2 16 S3 
 
 lude. 
 
 Revel. 
 
 I 14 49 
 1 J 3 172 
 18 3 104 
 22 I 3 
 
 11,1 II -T if 1 lH 
 
 
 Wi lli IH Wi 
 
 — «wtf— i 1 1 1 m 11 ■» 
 
jCttblt of the cbiefe Hebrew words explaintdin 
 tbUBmsi 
 
 •unfa-UK 
 
 maa* 
 
 xnx 
 
 m^na 
 cJftSaa 
 
 ha 
 
 n demnfjt. 
 
 Nuyenr? 
 R?a»n 
 
 nnn 
 
 nn 
 na? 
 
 n 
 inn 
 
 man 
 tnn 
 
 > minima liter*, 
 
 41 
 /fa/ 
 
 75 
 x6i 
 
 8 7 
 
 5 1 
 
 x 3 8 
 
 3° 
 171 
 
 85 
 140 
 
 '171 
 102 
 168 
 
 181 
 12$ 
 
 101 
 104 
 241 
 Ibid. 
 
 116 
 86 
 S* 
 3* 
 
 74 
 
 3 
 
 D*3JFD 
 "V3L?rTC 
 
 rrS, 
 rojau 
 ynBafy 
 a; ry^ 
 
 HMD 
 
 ansa 
 
 P 
 
 T»sa 
 m*a 
 
 t*opa 
 
 H 
 
 77 
 
 1*7 
 118 
 130 
 168 
 
 139 
 163 
 
 J48 
 
 91 
 
 X30 
 
 13.8 
 
 iWrf. 
 
 128 
 
 II* 
 
 1M 
 
 £0 
 
 568 
 
 136 
 
 176 
 164 
 163 
 
 168 
 
 170 
 
 80 
 104 
 
 owai 
 
 D 
 
 O , D D 173 
 
 r-nao i®^ 
 
 jpd 129 
 
 ^pD 103 
 
 tiny 137 
 
 mimoj ui 
 apn npia?y 4* 
 a^ainiPBisrSyi* 
 rrvy.nSy *i</. 
 
 nwy 128 
 
 a a 
 
 t>np 
 psrmjip 
 
 1 
 nn 
 
 jr&at^ 
 treat* 
 
 tnty 
 
 rant* 
 
 a*-py» 
 
 nan 
 
 cam 
 D"pn 
 
 nun 
 rnvayn 
 
 Bbbbbbb 4 
 
 l 7$ 
 46 
 
 30 
 1o 
 
 161 
 
 3 X 
 116 
 
 >39 
 4? 
 
 3* 
 
 J* 
 
 51 
 
 282 
 
 146 
 x 5 « 
 
ThTable. 
 
 A Table of the Grecke words 
 
 cxpou 
 
 nded in thisBooke. 
 
 A 
 
 
 e 
 
 
 Q 
 
 
 VA^o^c^©-. 
 
 73 
 
 Qi'o\y&. 
 
 75 
 
 'O^SAWJt^"' 
 
 134 
 
 'AA^pttrt. 
 
 5* 
 
 0iO'3pi'Tr@-. 
 
 47 
 
 'OttJitfsW*- 
 
 141 
 
 •toW&c.^ 
 
 77 
 
 ®i'ofl&. 
 
 Ibid. 
 
 *QpU&V. 
 
 7 48 
 
 y A'f\tKl7f\tHJ!*{. 
 
 i8i 
 
 Gup®-. 
 
 104 
 
 ' Oy opal ofay f. 
 
 *35 
 
 *h-m%Kiy>'jjtV&t 
 
 M9 
 
 
 
 <C^ f . 
 
 45 
 
 'AttoMiW. 
 'Avjo-lt*, 
 
 "73 
 I32 
 142 
 105 
 
 I 
 
 1 K 
 
 i*i 
 
 n 
 
 nseto^w. 
 
 28 
 
 126 
 
 137 
 
 
 
 KdUFo^rice. 
 
 *35 
 
 n^ 
 
 *3? 
 
 B 
 
 
 K*J«^p«jS4t/&>. 
 
 lc8 
 
 n/57^. 
 
 i*/</. 
 
 BSfJL^ 
 
 4 
 
 Ktt7tt\dfjL0iiva* : 
 
 99 
 
 n^^^©-. 
 
 28 
 
 BljgA/at d[JL<plchZ*/bttVcl< 
 
 77 
 
 KipKfiviQuxK. 
 
 3 1 
 
 
 
 Bg$My\0OMS. 
 
 101 
 
 K?M$cty®: 
 
 2 3 
 
 P^©-. 
 
 IOI 
 
 r 
 
 A 
 
 13 1 
 
 A 
 
 Aw&u8©-. 
 
 *35 
 141 
 
 s 
 
 181 
 
 AwA«<rj*. 
 
 $6 
 
 Afy^h 
 
 104 
 
 s*o7©-. 
 
 99 
 
 E 
 
 'EXKMefc. 
 
 7* 
 
 M 
 
 *ji 
 
 
 177 
 1*2 
 loo 
 
 136 
 
 M*}**dMof@; 
 
 135 
 
 lbil 
 
 >lLvfyyYi7j)u»f. 
 *Evx.u3ao-^u«/Vk. 
 
 <Effw*ke. 
 
 18. 
 
 4 
 
 127 
 
 28 
 
 Mtp/<ff*#f. 
 Mftp©". 
 
 ! N 
 
 , *75 
 174 
 J05 
 
 I35> 
 
 > 
 
 T 
 
 T/7x©-. 
 
 T 
 
 r r7reAtyAi"Vx@-. 
 
 181 
 J76 
 135 
 
 Z 
 
 Zi^Jyioy. 
 
 »3<> 
 
 
 *19 
 104 
 
 
 45 
 7f 
 
 «£" 
 
 " ■■ T.H ' i 1 1 M ..m mm, 
 
An Alphabeticall Table of the principal! 
 
 diftindions^andchiefe matters contained 
 inthisBooke. 
 
 ACtion of the will two- 
 fold ', 2 o .actions of the 
 w;;.dtrvefold,%4. 
 Adam his knew ledge before 
 Lis fill, 2 5 . the meafure of 
 his knowledge,iC.hegave 
 I fit names to all the crea- 
 tures ,30. K^idtm compa- 
 red with the moft excel- 
 lent men, 28.2^. 
 Analogie of faith twofold, 
 
 Angels appeared in the 
 likeneffc of men but not of 
 women,^.they appeared 
 more glorious than a man 
 ibid, what Angeh flirred 
 thepoolc,6o. 
 
 Apoftles confidercd two 
 wayes,yc, they are fet in 
 order before the Prophets 
 82. 
 
 Arabick tranftation addeth 
 poftjenpts tothcEvangc- 
 lifts, 1 5 oJhe erronrefthe 
 Arabickepoftftrips . 
 
 Ariftophsnes keeper of 
 jPto!cx,eus hbrarie inE- 
 gypt 144. 
 
 1 
 
 Ark not alwayes with urim 
 and thuwmm, 54. they 
 turned their faces to the 
 v^Ark when they asked 
 coun fell, ibid, it was not in 
 the fee ond temple ^9 .they 
 fangpfalmcs when it wot 
 carried to the temple, 
 168,169. 
 
 Affurance twofold,!^. 
 
 B 
 
 Beginning of things two- 
 
 Booke ftgmfeth a relation 
 by word or writ, iio.no 
 canonic all booke loft, 117. 
 no booke in the fcripture 
 wantethanj ejfentialpart, 
 118. bookes necefary for 
 the Church, albeit i oft, yet 
 they were found or written 
 dgaine, ibid. 
 
 Blood not to be cat en,a pre- 
 cept given to Noah, 41. 
 Lew this precept is to be 
 under flood, ibid, why 
 the Apoftles forbid to eate 
 it, 42. 
 
 Breaftplate, dtftinguijhecl 
 from 
 
~ 
 
 The Table. 
 
 from Vrim & Thummim, 
 yi.the Utters made not up 
 the anfwer,ibid.the forme 
 of "it ,52. 
 
 Canaan a Iwd blcjfed of 
 
 G#d,2. 
 
 Chapters and verfes not 
 cited by the ancient fathers 
 176. at the firjl called 'ti- 
 tles , and the verfes were 
 called chapters,ibid. 
 
 Chara&ers in which the 
 fcriptures were written 
 firfi, 88. the Samaritan 
 Char alter, andwhyfocaU 
 Jed,ibid.why Bfdras chan- 
 ged the characters, 8p. 
 diver fe characters & 1 . 
 
 Chrift ufeth the helpe of 
 reafon againfl the S addu- 
 ces,! 6. he excelled Adam 
 in all things, -$%. the true 
 Salomon,ij^. the end of 
 the law and the Prophets, 
 ibid. 
 
 Church compared to Cana- 
 an,z . taught by tradition 
 4. how the pillar of truth 
 84. not the laji resolution 
 of "our faith, 62. her eft ate 
 confidered three wayts,6 1 . 
 
 Confidence what, 3 j . 4 
 twofold Aft of the confer- 
 
 ence, ibid, it is called a 
 painted thing in the Syr 7- 
 ack,$6. the diverfe forts 
 ofconfeience, $6,37. the 
 good confeience not made 
 up by the light of nature 
 fincethefall,^%. when the 
 bad confeience accufcth, 
 3 8 . how the bad confeience 
 bindeth a man, and how 
 long, 3p. the confeience 
 Gods her auld,$%. 
 Conclusions drawnefrom 
 the firjl and fecond princi- 
 ple's how they differ, 35. 
 concluftons of praftife 
 drawne from prafticall 
 principle s,zx. 
 
 David came nearefl to o^- 
 dam m prudencie, 3 1 . hee 
 wrote two bookes of the 
 Pfalmes and fet them in 
 order,i66* 
 
 Daniel compared with A. 
 dam, 31. he excelled in the " 
 interpretation of dream es 
 ibid. 
 
 Defed threefold, I 1 7. 
 
 Divinity compared to man- 
 na,i*the cxceUencie of it 
 above allfciences and art 
 1,2 . compared with <JWe- 
 taphyfickes, 6. with the 
 Mathematicks 1 
 
 I 
 
The Table. 
 
 mathematickes and phy- 
 ficks^ ibid, with the law- 
 ycr and thephyfitian^ibid. 
 with morall pbilojophie 
 ibid, and 7. with gram- 
 mcr and rhctorickefi. it 
 rcffifeth all other fcienccs 
 
 9 
 
 Dough of Egypt called the 
 bread of the poorer . 
 
 Dreams whether more ex- 
 cellent than vifions, 49. 
 fhe Prophets had the 
 dreames with the inter- 
 pretation oft hem^%. the 
 difference of them, ibid. 
 why God taught his Pro- 
 phets by dreames a$ . 
 
 Egypt water dwith the feet 
 ofmcn^i At refembleth the 
 fw/^ 3 ibid. the people of 
 Cod under food not the 
 language of it ,9 3 . 
 lephant hath no proper 
 name in the Hebrew, 30, 
 it is circumfcribedby other 
 words. 
 
 fdras wrote none of the 
 bookes over againe which 
 were written before the 
 captivitie, but onely ft 
 theminorder^up. 
 
 Faith the daughter of divi- 
 nity, $.thc farther ttgoeth 
 
 from fen fc and rcajon^ the 
 more diflinti ejr leffe vni- 
 vcrfall,^. how faith ^ fen fe 
 and rcafon apprehend 
 things^ 3 . the articles of 
 
 faith taken generally or 
 
 Jpcciallie^l- 
 
 Faft of the lewes for the 
 tranjlationofthe bible in 
 greeke^i^6. 
 
 Feaft of tabernacles the hfl 
 day thegreatefi } \j%. that 
 day the Icwes read three 
 parajhoth, ibid. Salomon* 
 blcfjed the people that day 
 ibid. Chnft the true Sa- 
 lomon taught the people 
 that great day of the ' feafi 
 ibid. 
 
 Gate of knowledge foure 
 
 fold^i 6. 
 
 Generation threefold, 1 5. 
 
 God appeared immediately 
 or mediately by an Angell 
 4$. hee appeared in the 
 likeneffe of an old man 
 it .the name ofGodputto 
 exprejfe any great thing 
 27. ' 
 
 Haphtora 
 
 . 
 
The Table. 
 
 H ( Inftruments of muficke the 
 
 Haphtorah theoriginallof Ifraelites kept them in 
 
 it mijiaken,i^j \ 
 
 Hebrew tongue the origi- 
 nally 2 • the di aletfs of it, 
 9 3 . many words in the He- 
 brew have a contrary fig- 
 nifcation,io3. . 
 
 Hedge four efo Id, 129. 
 
 Hellenifmes andgrtcifmes 
 how t!>cy differ, \o%. 
 
 Hereticks labour to ground 
 their herefies on the fea- 
 ture. 
 
 Iewes orientall and Occi- 
 dent all, 1 09 .faith full kee- 
 pers of the fcripture, no. 
 badinterpreters, ibid, the 
 fable of the grecizing 
 Iewes concerning the 
 tranjlation, oft he Seven. 
 ty 3 i46. they would write 
 no language but in Hebrew 
 letters >i\ 1. 
 
 Ignorance damnable, 64. 
 ignorance of infirmity ^o . 
 Iohn why called a Divine, 
 75. he few Chrifi three 
 w ayes, 43. 
 Iofeph came nearefi to A- 
 dam in economic, 31 , Io- 
 feph put for the whole 
 Iewes,9^ 
 
 captivitic,ii9. 
 
 Interpretation the neccfiL 
 tteoj it, 161. words un- 
 kmwne to the Iewes in 
 the old tefiament inter. 
 preted,i$2. 
 
 luftinmartyrofa philofo- 
 pher became a Divine,j. 
 heflandeth for the tranf 
 lation of the Seventie, 
 143. 
 
 K 
 
 King wrote a copie of the 
 
 law,nS. 
 Knowledge of the Prophets 
 
 kept by readwg,66. 
 Korabs pofteritie died not 
 
 with him^ 176. they wrote 
 fomeofthe P(almes, ibid. 
 
 Language original,the Hc- 
 brew,\89,99. Languages 
 that have affin/tie with 
 the Hebrew, 93. to know 
 in what lanma-rcam book 
 iswritten,99. 
 
 Latine words made Grecke t 
 Latine tranjlation vidt 
 tranflation. 
 
 Law or phyficke, whether 
 more excellent, 8. Mofes 
 
 at 
 
The Table. 
 
 law divided in three j 
 parts, 164. tnjiftie two j 
 fictions , 175. read once \ 
 tn they care by the I ewes, 
 ibid, the law written in 
 the heart ,34. difference 
 betwixt the law oj nature 
 ejr the law of nations, 39 . 
 the breach of the Uw of 
 nature worfc than of the 
 law of nations, ibid, the 
 law perpetuall where the 
 reafon of it i$ perpetual/, 
 
 4*- 
 
 M 
 
 Manna the bread of Angels, 
 
 2 . it rtfembleth divim- 
 
 f/^ibid. 
 Mary 4/^Martha refemble 
 
 the natur«lland fpirituall 
 
 fc£. 
 J Mofes came ncareft t& A- 
 
 dams knowledge of Gods 
 
 Attributes^. 
 
 N 
 Names fitted to the crea- 
 tures at the beginning, 
 3 eSs names given to crea- 
 tures at the beginning 
 which are not found r>cw 
 tn the Scriptures, ibid. 
 many names in the Scrip- 
 ture which arc not He- 
 
 brew names, pj. proper 
 names of the Chaldeans^ 
 Perfians and Affyrians , 
 98. 
 
 Nathan wrote until/ the 
 death of Salomon, 121. 
 
 O 
 
 Obfcurity threefold,2o. 
 Order four e fold, 8 2 . order 
 of the Evange lifts, 8 3 . 
 
 Paraphrafe what,i 5 8 .Pa- 
 raphrafes of the lewes , 
 how many, 159. Blasphe- 
 mous to be detefttd, ibid. 
 ridiculous to be re\e£te*d, 
 16 o. paraphrafes clea- 
 ring the Text are to bee 
 admitted ,i6l. 
 
 Parafhah mtftaken , 174. 
 divifion in parajhoth mo ft 
 ancient, 145. parajhoth 
 divided three way es, i 7 3 . 
 how they diftinguifbedthe 
 parajhoth, ibid, divided 
 according to thefe who 
 readthem,ij6. 
 
 Points not from the begin- 
 ning, 124. the Samaritan 
 Copie hath not the Points, 
 ibid, they were not with 
 the letters in the dayes of 
 the 2»entv. ibid, other 
 languages 
 
 letters n 
 $Lenty : 
 
The Table. 
 
 languages derived from 
 the hebrew have no joints 
 126. They were found 
 out by the Maforeth,ibid. 
 they are fometimesput in 
 the Text and the letters 
 in the mar gent 128. 
 joints omitted in fome 
 words, 12 9. 
 
 Prefent, a thing prefent 
 
 foure wayes, 181. Chrift 
 how prefent in the Sacra- 
 ment* 
 
 Pricft asked couufcll' for the 
 people, 45. wherein hee 
 might crre,^j. 
 
 prophets underfloodwhat 
 they vrophefled, 47. their 
 
 1 prophefies reflect the fe- 
 condcaufe or the event 
 55. they had their hu- 
 mane learning fom men, 
 66. they had not their 
 prophefie by habite, 67+ 
 they erred not in writing 
 the Scriptures, 6 S.aflifled 
 by the Spirit three wayes, 
 72. difference hetwixt 
 them and other Prophets, 
 68. betwixt them and the 
 Sybils, 73. they were the 
 mouth ofGod,68< .they are 
 called the men of the Spi- 
 rit,yi. the Lord (pake in 
 them, 1 ) j. they wrote not 
 
 withpainc andfludie,j^~ 
 fome things written by 
 them not as they were 
 Prophets, no. why called 
 the firft Prophet^, 164. 
 why the Utter, ibid, the 
 fmall Prophets cited a* 
 one, 1 6 5. 
 
 Prophefie how long it en- 
 dured, $5; be flowed ans^ 
 againe, ibid, fomeprophe- 
 
 fles not written , 122. 
 
 Pfalmes divided in five 
 hooks >i6 6. Pfalmes writ- 
 ten hiflorically or prophe- 
 tically, 167. the authors 
 of them, \66. their in- 
 scriptions m generally 6% 
 in particular, ibid, fome 
 inscriptions are Nots of 
 muficke, 1 jo. fome in- 
 ftruments of Muficke, ib, 
 the diverfe times when 
 they were fung, ibid, di- 
 vided according to their 
 fubject, ibid, feme alpha- 
 betic all, 1 j l. Pf times of 
 degrees,! 6 9. the five loft 
 Pfalmes begin and end 
 with hallelujah,i 72 . 
 
 Ptolomeus procured not 
 the tr an flat ion of the Se- 
 venty,i44.^>/{/^i4'5. 
 
 Rezdingythe mar gi mil and 
 
 line 
 
 
The Table. 
 
 line readings 127. mar- | 
 ginali and line reading J 
 both put in the Text by in- 
 terpreters^ 128. diver fc 
 readings make not up di- 
 ver ft fen fes. 
 Reaion not d judge in mat- 
 ter divine^ 1 2 . not to befc- 
 cludcdfrom divimtie^ ib. 
 fie mujl not tranfeendher 
 
 limits. 
 
 *4 
 
 •Revelation twofold^ 49. 
 j hew Cod revealed him- 
 felfe to his Churchy. 
 
 Salomon compared with 
 jidam^iS* he was a holy 
 man ^2. his writings not 
 prof table for the whole 
 Church ^penfhed^ 121. 
 
 Samaritan edition not the 
 originally n2.1t differ eth 
 4a much from the original! 
 
 ju the Se venty 5 ibid . it ad- 
 dcth anddimwifhctb from 
 the originallText^ \ 3 .the 
 writing of it in many 
 parts Kabalifticall^ x 1 4 3 
 1 t 5 3 i 1 6. 
 
 ciences, the birth ofrea- 
 fox* 3 . Sciences fourefold^ 
 ibid. 
 
 Scriptures approved by Gods 
 outward and inward te- 
 
 ftimony^G. reafonsprt- 
 ving them to be divine 5 
 87. they are clear ely fet 
 downc y 8 o .they cohere w>cl 
 104. the agreement of 
 them^S 1. not written to 
 frttisfe mens curiofitiej&j 
 fomcthings in them bor- 
 rowed from the heathen 
 biflory^96. fome things 
 from the JewiJJ) hifrory^ 
 ibid. Scriptures to be in- 
 terpreted^ 1 a'2 • their di- 
 vifions,64-. they were not 
 divided in Chapters at 
 the fir fly 175. divided m 
 Haphtaroth andParajhoth 
 bythclewes^ibid. of their 
 f en f c ^17 9 but one liter alt 
 fen fe y 178. hew to finde 
 out the UteraU fenfe^ 1 79. 
 Seventy who and why fo 
 c ailed ^1 43. 
 T 
 Text the meaning of it 
 knowne by the antecedent 
 and consequent , T30. 
 threefold corruption^ 1 1 1 . 
 Tranflation what 131. the 
 tranfrtion of the Seventy 
 142. what a tranjlator 
 jhouldobferve^ 132. 133, 
 j^.vulgar Latinetran* 
 Jlation ? i 53. by whomfrni- 
 (hedyibid. 
 
 V 
 
 I 
 
The Table. 
 
 Verity threefold^ 6. 
 
 Vifion twofold, 4 5 . foure- 
 fold,*)*]. i 
 
 Vrim and Thummim what 
 J 1 .what fort ofrevelati^ 
 onhythem^ibid. how the 
 Lord taught thePrieflby 
 thcm^ 53. they asked 
 counfetlhy them in weigh- 
 
 - tie matters, 5 5 . they were 
 not in the fecond Tern- 
 
 W 
 
 Word why God would have 
 it written 62 .the certainc- 
 tj of it, ibid, confidered 
 twowayes^6i. 
 
 World compared to Egypt. 
 
 Yeare twofold, 175, the 
 Law read once in the yeare, 
 ibid. 
 
EXERCITATIONS 
 
 DIVINE. 
 
 Thefirft Booke, containing diverfe 
 Queftions for the underftandingof the 
 Scriptures in generally 
 
 i * ■ ■■ i n 
 
 Ebcercitat. Divine, i. 
 
 Of the excellency of D i v i n i t i e ^ above all 
 
 other Sciences. 
 
 2 Ti m 6 To j. 1 6. Ml Scripture is giyen by 
 inffiration ofG od>{<r c. 
 
 Vmane Sciences and Arts 3 have 
 beene fitly compared to the 
 dough which the Ifraelitcs 
 brought out o(Egypt,Exod. i z . 
 3 4 . which they fed upon untill 
 they got Manna : This jdough 
 ! was prepared by much labour^ 
 by plowing,by fowing 5 by rea- 
 ping, by grinding 5 kneading, and baking : So humane 
 Sciences which arethebirth ofreafon 3 arebred below 
 ! hererbut Divinitie is like unto Manna which was pre- 
 
 C c c c c c c pared 
 
 Humane Sciences and 
 Arts compared to the 
 dough brought out of 
 Egypt, and Divinity to 
 Manna. 
 
Exer citations Divine. 
 
 Lib. 
 
 The dough the bread 
 ofthepoore. 
 
 Manna the bread of 
 Angela 
 
 The world compared 
 to Egypt,and the 
 Church to Canaan. 
 
 Egypt watered with 
 the feet of men. 
 
 Canaan a land bkffed 
 of God. 
 
 A comparifon betwixt 
 Divinity, and all other 
 Sciences and Arts in 
 generall. 
 
 pared or ready to their hands they neither plowed for 
 i t,ncither did low it,nor reaped it. S o Divinity is pre- 
 pared in heaven,and fent downe to teach the Church 
 here below. The dough which they brought out of 
 Egypt ,J> eut. 1 6. 3 . is cz\\z&,panis pauperum y the poores 
 breads it is called the poores bread, becaufe the poore 
 in their neceffity could not be at leafure to ferment it, 
 and it had not fo pleafant a reliih $ therefore it is called 
 the poores bread : but Manna is called the bread of An- 
 gels 3 Pfal.jS. 25. Itis called the bread of Angels, be- 
 caufe it was brought downe by their minifterie * and it 
 wasfo pleafant in tafte, that if the Angels had eaten 
 bread, it might have ferved them : So 1 Or.13.1. if I 
 (pedke with the tongue of Angels, that is, if the Angels 
 had tongues to fpeake with: And as farre as Manna 
 furpaffed the poores bread, as fatreand farther doth 
 Divinity furpaffe humane Sciences and Arts. 
 
 Againe, the world hath beene well compared to E- 
 gypt ,and the Church to Canaan: Egypt was a Land that 
 was watered with the feete of men^Deut. 11 ,io* It was 
 faid to be watered with the feete of men, as a garden, 
 becaufe they carried water on foote out o£Ni/m, and \ 
 watered their Land with it : but Canaan was a Land 
 blefTed of God, and his eyes were upon it from the be- 
 ginning of the ye are to the end^ D e ut. 1 1 . 1 2 . It was a 
 land of hi Is and valley cs , and drinketh water of tie 
 raine of heaven. This world is but watered with hu- 
 mane Sciences and Arts, which are drawne out of the 
 troubled reafonof man like Nilus : but the Church is 
 watered with thefe celeftiall graces which come 
 from above. 
 
 Now that we may fee the excellency of Divinity ad 
 bove all other Sciences & Arts, let us obferve where- 
 in they differ in generall^and then let us make a particu- 
 lar comparifoti betwixt Divinity and other Sciences 
 and Arts. Firft, 
 
0/ the excellency of Diyinity 
 
 Firft,thcy differ origine, intheorigiuall: humane 
 Sciences and Arts proceede from God as hee is God 
 and gcnerall ruler of the world, but Divinity procee- 
 ded from the Father by the Sonne to the Church, 
 Xevel.n.i. Andbejhewcdmeafure river of water of 
 Ufe^clcAreafcryfialljrocccdingOHtofthc throne of God 
 andoftbeLambc.-but thefe humane Sciences and Arts, 
 although they proceede from God 5 yct they proceede 
 not from God and the Lambe like a cry ftall river. 
 
 Secondly,thcfe humane Sciences and Arts, are but 
 humuno-drvinfi^ they are but the broode of reafon, 
 which proceedeth from God enlightning every man 
 that commeth into the world, lohn^ 1.9. Some 
 againe are humane and the birth of corrupt man one- 
 ly, as Sophiftrie: And thirdly, fome are Diafolka y as 
 necromancie and witch-craft : But divinity is Divino- 
 diving that is, it is originally from God anc! imme- 
 diately. 
 
 And if we fliall compare Faith the daughter of Di- 
 vinity, with Reafon the mother of all other Sciences 
 and Arts, we (hall fee how farre Divinity excelleth all 
 other Sciences and Arts. 
 
 There are in man, fenfc, reafon, and faith^and as farre 
 as reafon furpaffeth fenfe, much farther doth faith fur- 
 pafle reafon^andby confequent,Divinity furpaffeth all 
 other Sciences. 
 
 Reafon differeth much from fenfe,for fenfe the far- 
 ther that the object is from it, it is magis univerfale & 
 magis confufutnjx. is the more univerfall and more con- 
 fufed j & the nearer that the object comes to the fenfe, 
 it is the leffe univerfall and more diftinft : Example, 
 whenwefeeanobje&a farre off, wetakeitupfirft to 
 be ens fomexvhat ; then we take it up to be a living c rea- 
 ture,then we take it up to be a man,and laft to be Peter 
 ovlohn; Here the neerer that the objed commeth to 
 
 Ccccccc 2 our 
 
 Differ. I. 
 
 Differ. 1. 
 
 Ch unmo-dhlna 
 Scien-jburnan*, 
 
 (CdiviwAiviM' 
 
 Differ. $i 
 A companion betwixt 
 fenfe,re afon,ani faith.^ 
 
 How fcofc^rcafon, and 
 faith apprehend things. 
 
rv — 
 
 Exer citations V'tYine. 
 
 Simlkl 
 
 Lib. 
 
 — 
 
 » i . nt> 
 
 our fenfe,it is leffe univerfall and more dift inland the 
 farther that it is removed from our fenfe,it is the more 
 univerfall and more confufed. The knowledge which a 
 young child hath at the firft is wonderfull confufed, 
 and he will fucke any woman for his nurfe^this know- 
 ledge is very confufed : then his knowledge becom- 
 meth more diftinft and more generall,and then he be- 
 ginneth to know,this is not my nurfe,and this is not my 
 nurfe,but this is my nurfe 5 here his knowledge begin- 
 neth to be more diftin&,and he will fucke none but his 
 owne nurfe:and his knowledge now, refemblcth the 
 knowledge which we have by reafon, which afcen- 
 deth from the particular to the general! and the farther 
 that it is from fenfe, it is the more univerfall and leffe 
 confufed. But faith,the daughter of Divinity, afcen- 
 deth higher than rcafon or fenfe,and the further that it 
 goes from fenfe and reafon the more perfeft it is, and 
 it goeth from minm nnivcrfale^ to the fupreame and 
 higheft caufe, G od himfelfe s and the neerer that faith 
 commeth to reafon or fenfe, the weaker it is and more 
 indiftinft. Thomas his faith was an indiftind faith and 
 weake,and could not beleeveunlefTc he put his fingers 
 in the wounds of Chrift,/^ 20.2 8 .here his faith lea- 
 ned too much to fenfe^but faith the higher that it goes 
 from fenfe and reafon, the more perfect it is^We have 
 a notable example of this, Gen.\g. when lofcyhtooYt 
 Efhraim and Manaffe^ Ephrai?n in his right hand to- 
 wards Ifrae/s left hand, and brought him neare unto 
 him^zndMarMjJejn his left hand toward ifraels right 
 hand,//™?/ ft retched out his right hand and laid it up- 
 on Efbraims hcad,& his left hand upon Mtnaffcs head, 
 guiding his hands witting ly,or ziOnkelos the Chaldee ! 
 Paraphraft hath it, Prudenter cgit manibrnfuis, when, 
 he dealt wifely with his hands ; But when I&fcpb faw 
 that bi^ father laid his right hand upon the head of 1 
 
 Efbraim> 
 
Of the Exceflencie ( of DiYmitie. 
 
 Ephraim,it dijp leafed him> and he held up bis fathers 
 hand^and he [aid to his father ^Not fo my father^ for this is 
 the firji borne , put thy right hand upon his head : and his 
 father refrfed and faid ^1 know it myfonnc^ I know it tru- 
 ly jheyongcr Jhall be greater thanhe^Gcn. 48. 1 <? . lofeph 
 thought becaufc his father Iwob was blinde, that his 
 faith aus a confufed and vveake faith, but Jacob knew 
 that the farther his faith was from fence, and the high- 
 er that it afcended from reafon, it was the more per- 
 fe<5t,and therefore he faid [ jadanghti bene jadanghti, 2 
 I know it my fonne, I know it 5 that is, certainely I 
 know it. This is then the excellcncie of faith, that the 
 higher that it goes from fenfe and reafon,the more per- 
 fect it is, which fheweth the excellency of Divinity a- 
 bove all other Sciences & Arts/or if faith the daugh- 
 ter of Divinity furpafleth them all, much more doth 
 Divinity it felfe : and it may be faid of faith, as it was 
 faid of the vertuous woman, Prov.^ i.Many daughters 
 in Ifrael have done vert uoufij) but thou furpajfejl them 
 all. 
 
 Laftof all, other Sciences and Arts are but hand- 
 maids to Divinity, and as the Nethcmms the pofterity 
 of the Gibionites v/cyc appointed by lofuah to hew 
 wood and draw waterfor the San&uary, but never to 
 meddle with the Sacrifices, neyther to kill them nor 
 offer themjofi.?. 2 3. fo humane Sciences and Artsarc 
 appointed but to attend and ferve Divinity, they arc 
 but to hew the wood,and draw the water onely to the 
 Sanftuary. 
 
 There are three principles from whence Sciences 
 and Arts are derived, the firft is contemplation, the 
 fecond is a&ion,the third b operation. 
 
 For contemplation, the metaphyficks are the moft 
 abftraft, confidering ens ut ens onely : the fecond are 
 themathematicks, which confider the quantity and 
 
 Ccccccc 3 the 
 
 'nin*»ja*nyv. 
 
 ®#"V4# 
 
 A eomparaon betwixt 
 Divinity and other 
 Sciences. 
 
6 
 
 Exer citations Divine. 
 
 Lib. 
 
 A comparifon betwixt 
 Divinity and Metaphy- 
 ficks* 
 
 Acomparifon betwixt 
 Divinity 3 Mathcma- 
 ticksjanci Phy licks. 
 
 Acomparifon betwixt 
 the Divine, the Law- 
 yer* and the Phyfitian. j 
 
 A comparifon betwixt 
 the Divine, and moral! 
 Philofopker, 
 
 the number of things -> geometry the quantity, and 
 arithmeticke the number. Thirdly, the Phyficks con- 
 sider onely naturall properties of the body. 
 
 Thefe who are exercifed in actions and morall phi- 
 lofophie,are lawes and fuch. 
 
 Arts which are exercifed in operation are rhetoricke 
 and grammer. 
 
 Metaphyficke confidereth God onely,*tf ens unum^ 
 verum & bonum^ as he hath a being, as he is one, as he 
 is truth and goodnefle; but it confidereth not God as 
 Creator, Chrift as Redeemer, it confidereth not God 
 in his attributes as Divinity doth, & therefore they fay 
 metaphyfica pant fcientiam t ant urn, fed theologiajidem* 
 
 Secondly, compare Divinity with phyficke and 
 themathematicksj the mathematician fearchethvifi- 
 ble formes in vifiblc things, the Phyfitian invifible 
 formes in vifible things $ but the Divine invifible 
 formes in invifible things. 
 
 T hircllyjet us compare the Divine, the Lawyer and 
 Phyfitianythe Phyfitian eft minifier naturd^ the fervant 
 of nature,the Lawyer cfi minifier jufittid, but the Di- 
 vine eft minifier gr at id : and looke how farre grace ex- 
 ceedeth nature or juftice,fo as farre doth Divinity fur- 
 pafTe the P hy fitian or the Lawyer. 
 
 Fourthlyjetuscompare Divinity and morall philo- 
 fophy $ the Philofopher faith, thatluvenis non eft ido-. 
 new auditor moralis Philofophid^thatzy ong man is not 
 fittoheare morall philofophy, but £>^/" faith, Pfil. 
 119.9. Wherewith Jhall a yong man clean fe his n wes ? 
 Chnfofiome hath a good obfervation to fliew the force 
 of Divinity above all morall philofophie, when he-| 
 compareth Plato themoralift and Paul the Apoftle to- { 
 gether : Platofoiih he, that wife Philofopher came' 
 threetimes toSicilie to convert Diohjftus the tyrant 
 to morall philofophy, yet he went away without any. 
 
 fucceffe:. 
 
 ' 
 
Oj the excellency ofDiVmity* 
 
 fuccefle: but PauU Tent-maker did not onely convert 
 StaltCybut ran from Ierufalem to lllyrwum^Ron. 1 5 . t y . 
 and converted thoufands of foulcs by the preaching of 
 theGofpel. See how farre Divinity cxcellethmorall 
 philofophie. And Auguftinc obferveth how Seneca, the 
 moft excellent of all the moralifts,mocked the Iewes, 
 becaufe they (pent (as he thought) the feventb part of 
 their life in idleneflc,which was the Sabbath day. /#- 
 ft in Martyr being firf I a philofopher, and after a mar- 
 tyr, fcarchedthorowallthefcdsofphiiofophy, and 
 could never finde contentment to his ioule till he came 
 to Divinity. Firft he came to the fed of the Stoickes^ 
 and gavehimfelfeto beafchollerinthatfchoolef but 
 hearingnothing of God in Stoa'm thatfehoole, he tur- 
 ned to be a Peripatctick : but when he entred with the 
 Pcripateticks^ he perceived his matter nundinantemfa- 
 pientiam mcrccdclashefycakcs) felling his wifedome 
 for gaine,then he left that fed alfo. Thirdly,he came 
 to the fed of the Pythagoreans ^ but having no skill in 
 Geometric (which knowledge Pythagoras required of 
 his Schollers before he taught them philofophy)hee 
 left the Pythagoreans ,and fell into the fociety of the 
 Platonickesizt laft he met with a Chriftian Divine Phi- 
 lofophcr who perfwaded him to caft afide all thefe cir- 
 cular difciplines, andtoftudy Divinity which fhould 
 give him greater contentment than all the Philofophy 
 inthew r orldj and he renouncing all.gavehimfelfeto 
 theftudyingoftheholy Scriptures, and of a Philofo- 
 pher became both a Chriftian and a Martyr. 
 
 Fiftly;lct us compare Divinity and Phyficke alone; 
 they fay ubi definit phyftcus tbi incipit medicus^ Where 
 the naturall philofopher lcavcth, there thePhyfitian 
 beginneth:but v e may fay, uhidefimtPhyficus/biincir 
 /?/>T^/^j 3 wherethePhyfitianIeavethofF,therethe 
 Divine beginneth 5 for when thePhyfitian hath done 
 
 C c c c c c c 4 his 
 
 Augtt/t.icCivtt#tT)Qi 
 lib. 6 caf.iu 
 
 A cotsparifon betwixt 
 £>ivi nicy, and Phyficke 
 alone. 
 
r 
 
 8 
 
 Exer citations Viyine. 
 
 Lib. 
 
 A comparifon betwixt 
 Divinity and the Ma* 
 the macicks alone. 
 
 A comparifon betwixt 
 Divinity,Grammerj 
 
 andRhctonck. 
 
 Tars f veuoBiliKri) 
 
 hislaft cure,and given over the patient,he refignes him 
 into the hands of the Divine, or if heebe a religious 
 Phyfition, he is glad to play the Divine to him him- 
 felfe s the P hy fi tian fheweth the patient that his health 
 confifteth in letting of blood, but the Divine fheweth 
 that the health of hispatient confifteth by the letting 
 ofthe blood of Chrift. 
 
 Sixtly,compare Divinity and the mathematicks,the 
 mathematician confidereth the length,the height and 
 the breadth of things, but he never confidereth what 
 is the height, the breadth and the length ofthe love cf 
 ChriJl,Ephef.$.S .he never Uacheth a man tonumberhis 
 dayes, that he may apply hit heart to w/fedome,Pfal.po 9 
 1 2 .as the Divine doth. 
 
 Laftly, compare Divinity with grammer and rheto- 
 ricke : hearing of others teaching us to fpeake ^ gram- 
 mer teachethustofpeake congruoufly, and rhetoricke 
 teacheth us to fpeake eloquently, but Divinity teach- 
 eth us to Jpeake.the language of 'Canaan, Efay 19. i8» 
 
 Whether commeth Lawes or Phyficke nearer to 
 Divinity. 
 
 Wee muft anfwer here by diftin&ion, the Law 
 hath two parts in it, the firft is that which is called 
 yjuoQijtKi), of conftituting and making of lawes : the fe- 
 cond is that ligitious part which is exercifed about the 
 pleading of caufes ; the firft part commeth nearer to 
 Divinity than phy ficke doth, becaufe the Phy fitian is 
 exercifed onely about the health of the body, and if 
 hefpeakeany thing to his patient of temperance or re r 
 /training of his paffions, all this heedoth but for his 
 patients health. But the N omotheticke or maker ofthe 
 law,doth all things for the welt ordering ofthe peo- 
 ple ^ andlooke how much more excellent it istolive 
 well, than to live in good health : fo much more that 
 part ofthe law excelleth phyficke.But phyficke againe 
 
 Vars t v 
 
 ImsCi eew«> 
 
 is 
 
Of the Excellency ofDivinitie.. 
 
 9 
 
 i 
 
 OijeSi 
 
 Anf#i 
 
 is to be preferred to that part of the Law which is cal- 
 led lit:giof* or the litigious part of the law, becaufc 
 that part of the law doth not refpeCt the Common- 
 wealth,orthe 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 reftore this or that 
 particular man to his goods 5 for skin for skin, and all 
 that a man bath will be give for bis life, lob i . therefore 
 phyficke cxcelleth the litigious part ofthe Law. 
 
 It may be faid that Divinity borroweth many things 
 I of other Sciences, therefore it may feeme not to be io 
 abfolute in perfection. 
 
 This argueth no want in Divinity, but onely a defe& 
 in our underftanding $ for by thefe inferious things we 
 are led to the knowledge of more divine things. 
 
 Divinity is not imtx#m*&* or a generall iumme of 
 all Sciences and Arts, or one univerfall director to all 
 our actions as they are naturall, civill, oroeconomi- 
 call. 
 
 But Paulbiddeth Timrthy take a little trine to comfort 
 him^i Tim.5i23.S0 2tf0y/wfettethdowneweights»and 
 mea fines in the Law. 
 
 When P*#/biddeth Timothy take fome wine to com- 
 fort him,he is not playing the Phy fitian here : fo when 
 fiofes fetteth downe weights and meafures, this is not 
 hislaft end that there may bee commutative jufticc a- 
 mongft the children oilfrael ; Pauls laft end and chiefe 
 confideration is xhxsjhdxTimothy having a found body 
 maybe able to glorifie God in his miniftery. SvMo- 
 fes confidereth weights & meafures, that G ods people 
 might doe no wrong, but glorifie God in their calling; 
 And as one thing mr-y belong to the Mathematitian in 
 refpeCtof the middeft, andtothePhyfitian imefpeCt 
 of the thing it felfe, aswhena Phyfitian /heweththat 
 a round wound is more hardly cured than a long 
 ___ wound, 
 
 OljcZf* 
 
10 
 
 Exercitations DiVine. 
 
 Lib 
 
 T 
 
 natto iratiom finis. 
 Sciences and Arts fub- 
 crdinate to Divinityjin 
 rcfpe&ofthcend. 
 
 | s***W 
 
 wound 3 althoughihe Phyfitian fhew this by the prin- 
 ciples ofgeometry, yet he cureth not the wound as a 
 Greometricianbutasa Phyfitian. Sovvhen a Divine 
 fpeaketh of weights and meafures, and health' of bo- 
 dy, although they belong to the politicises orphy- 
 fickes in refpe<ft of the mid ft, yet in refpeft of the end 
 they belong to Divinity, 
 
 Other Sciences are not dire&ly fubordinate to Divi- 
 nity; thefefciences which are diredtly fubordinate,the 
 conclufionsofthefuperior Sciences are the principles 
 of the inferior, as theconclufionsofArithmetickeare 
 the principles of mufick; and thefe Sciences which are 
 dire&ly fubordinate here,have but fome new accident 
 added to them, to make a diftin&ion betwixt them 
 and the fuperior Sciences, as muficke fubordinate to 
 arithmeticke, hath this accident fuperadded to ft, to 
 be numerusfonorus a number with found $ but Divinity 
 and other Sciences totogencre diffcrunt, they are alto- 
 gether different. 
 
 OtherSciencesarenotdire&ly fubtfrdinate to Di- 
 vinity but onely in refpeft of the end, the Apothecary 
 is directly fubordinate to the Phyfitian $ therefore hee 
 prefcribeth unto him all his ingredients, what hot 
 things he muftufe and what cold, what drachmesand 
 whatfcruples: the Taylor againe is not direitly fub- 
 ordinate to the Dodior,but onely in refpeft of the end^ 
 therefore the Doctor prefcribeth not unto him how 
 much hee fhould make inagowne: Aske the Do<5lsr 
 why he giveth phyficke to a man/* and he will a{rfwer, 
 fortheprefervationofthebody : So aske the Taylor 
 why hemaketh cloathes for him ? he will anfwer 3 for 
 the fame end^here the inferior, the Taylor,is fubordi- 
 nate to the Dodor,onely in refpeft of the end . So all 
 Sciences and Arts are but indirectly fubordinate to 
 Divinity, and in refpeft of the end^ and therefore 
 
 they 
 
Whatuje c J\ea/onhath in Vhinitj. 
 
 II 
 
 they have not their particular directions from Divi- 
 
 nity. 
 
 The conclufion of this is: All Sciences are found out 
 lorthebenefit of man, but all of them can doe him 
 but little good, untill Divinity come in and re&ifie 
 him. 
 
 All Sciences are fubordinatc to Divinity inrefpeft 
 of thdend ^therefore cvety man fliould ftudy to be ho- 
 ly, what Science foever he profeffe : but profane men 
 thinke that it becommeth not « Phyfltian to be 
 holy , becaufe they underftand not that thefe Sci- 
 ences are fubordinate to Divinity in refpeft of the 
 end. 
 
 EXERCITAT. II. 
 What uje l\eafon hath in Dhinity. 
 
 2 CV.10.5. And bringing into captivity every thought 
 to the obedience ofCbr:ji. 
 
 A 
 
 S God in the creation fet up two lights toguid 
 
 Condufi* j% 
 
 Concfafiai 
 
 and to diredl the world, Gen. 1. 1 6. lb the Lord 
 hath given two lights to dired man 5 the light of Rea- 
 fonto direft him inthings below here, and Divine 
 light to direft him in things above:thefe two lights the 
 one of them doth not extinguish the other, but oneiy 
 diminifhit, andmaketh it fall downe and give place, 
 and then rcftifieth and exaketh it, £/i. 42.1 5. I will 
 make the river s y lands ^nd I will dry up the fooles. The 
 rivers come from the fcuntaines, but yet when the 
 light of grace commeth in, then the rivers are dimi- 
 nished and they decreafe that the dry land may ap- 
 peare : rcafon is not taken away here, but it falleth 
 dowr.e and giveth way to grace; but the pole fhallbe 
 
 dryed: 
 
 Grace doth notexun- 
 guifhreafpn, butK&t- 
 fie chit, 
 
12 
 
 Exercitations Divine. 
 
 Lib. 
 
 Things chat Reafon is 
 not able t© doe in Divi- 
 nity and matters of 
 Faith. 
 
 dryed up, that is, grace taketh away fchifmesand heri- | 
 fies and drieth them up : but when reafon fubmitteth 
 her felfe to Divinity and is re&ified,fhee hath good ufe 
 <in< Divinity. AndevenasaDwarfcfetupon aGyants 
 Shoulders feeth much further than hee did before : fo 
 doth reafon when it is redded by Divinity ; and fo 
 grace doth not extinguifh reafon but perfe&eth it : and 
 therefore lufime Martyr calleth religion true piulofo- 
 phie^vA then he faith, he became a Pbilofopherwhenhe 
 became a Chriftian. 
 
 Let us eonfider firft what is above the reach of rea- 
 fon in Divinity. Firft,Reafon cannot bee a judge in 
 matters Divine, for Reafon can never judge of the ob- 
 je& of fupcrnaturall verity. Reafon ihewcth this 
 much to a man : when it feeth the antecedent and the 
 confequent, that this followeth rightly u£on that : but 
 Reafon never judgeth of the objeft of fupematurall ve- 
 rity, but Divinity enlighteneth the mind and inaketh 
 the fpirituali man to judge of this. A Carpenter when 
 he is working,doth fee by his eye when he applieth the 
 fquare to the wood, whether it be ftreight or not $ but 
 yet his eye( without the which he cannot fee)is not the 
 judgetotry whether the tree beftraight or not 5 but 
 onely the fquare is the judge: So Reafon in man (with- 
 out the which hee could not judge) is not the fquare to 
 try what is right or -what is wrong, but the Word it 
 felfe is onely the rule and fquare 5 Reafon cannot eon- 
 fider how fa thrjuftifieth a man, or whether works be 
 an effect of faith or not,^but Reafon can conclude one- 
 ly ex concepts^ of things granted, if faith bee the caufe 
 andworkes theeffedt, then they rauft neceifarily goe 
 together, and Reafon goeth no higher. 
 
 Secondly, no midft taken from Fhilofophy can 
 make up a Divine conclufion, neyther would it beg£t 
 faithinaman. Example,Godisnotthe efficient caufe 
 
 of 
 
 Sm'il* { 
 
Of the excellency oj Divinity 
 
 n 
 
 otfiBnc^thc^w^r^/iisatcnncatuibutcdto God; 
 here if "a Divine fhould goe about to prove cythcrby 
 logicke or grounds of metaphyficke, this conclufion 
 were not a Divine condufion, whereupon a mans faith 
 might reft,as if he ftiould realon this wayes, No effici- 
 ent caufecan produce a defeft but an effect: God is 
 an efficient caufe, and finne is a defeat} therefore God 
 cannot produce linnc; this were but a humane con- 
 clusion and could not beget Faith . S o if he fhould rea- 
 fon from the grounds of metaphyficke this wayes, 
 God is ens entium^ and the properties of ens are vmm 
 njtrum £0/ww,therefore £od who is ens cntium cannot 
 produce finne, becaufe Re is goodnefle it felfe , the 
 conclufion were but an humane conclufion and could 
 not beget faith : but if a Divine fhould prove the fame 
 by a midft taken out of the Scriptures, and fhould rea- 
 fon thus, 1 I oh. 2.1 6. All that which is in the tvorld y is ey- 
 t her the concufifcence oftheflefh^ or the lujioftheeye, or 
 J he pride of hfe^ not from the Father , tttis midft will 
 make up a Divine conclufion which will beget faith in 
 a man^and then the Chriflian man may fay to the Phi- 
 lofopher as the Srmaritcns faid unto the woman of 
 Samaria,! beleeve-r.ot now for thy reafon, but for the 
 authority of God.whichisthe ground of my faith. 
 
 Thirdly ,PHlofophy doth not inlighten theminde 
 with fpirituall kncwlcdge,it inlightens the minde'one- 
 ly with a gererall knowledge whereof i^fpeaketh, 
 John i. p. Horn. i. whenhebeleeveth, his reafon at the 
 firft is mere paffive ; therefore this fpcech of Clemens 
 Alexandrine would be very warily tzkcn^Philofophu 
 amr E r~ r7 n>.,s<;.wccs.ti as though philofophfy made an in- 
 troduction to faving faith : And this fpeech of fome 
 _ Divines is harfhly fpoken,//*w# nature iccendit lumen 
 
 I gratia^ the light of nature kindleth the light of grace: 
 and ^^comparifon muftnot be ftretched over far, 
 , \ ?1 
 ■ ' ■ ■»,■■ ■ m» m , i . .1 i ■■ 
 
 lib.l'Strw* 
 
H 
 
 Exenitations Divine. 
 
 Lib. 
 
 ■ 
 
 i. 
 
 Certi- 1 evhleMi*. 
 
 { 
 
 tuck \adh*rcMix. 
 
 as Dyers before they bring on the moft perfeft Dye, 
 they dye firft with the bafer colour, to make it the 
 more fit to receive the more bright colour: So humane 
 learning may be apreparation to grace. But the com- 
 panion is too farre ftretched here, humane learning is 
 a preparation to make a man underftand the axiomes, 
 fyllogifmesand logical part in Divinity ^but a heathen 
 philofopher having the helpe of nature, is nofooner 
 converted to the truth. A learned Philofopher con- 
 verted to the faith may have a greater certainty of 
 evidence than a laicke,and may know the literall fenfe 
 better,but he hath no greater certainety of adherence, 
 as we fee oftentimes when it commeth to the point of 
 fuffcring.But feeing zealejs not alwayes according to 
 knowledge, therefor^ knowledge of humane Scien- 
 ces is a great helpe to the knowledge of faith once 
 bred, when it is fan&ified. 
 
 Philofophie muft not tranfeend her bounds and 
 Commit Saltum,zs they fpeake in the Schooles, when 
 fheetakethmidfts which aremeere philofophicall to 
 prove any thing in Divinity j this was the fault of moft 
 of the Schoolemen:but whenihee doth keepe herfelfe 
 within her bounds,then fhe hath good ufe in Divinity. 
 Mattk. 2 2 . "the S adduces reafoned this way concerning 
 the refurreftioru If there were a refurre&ion, then 
 there fhould follow a great abfurdity, thatfeven men 
 fhould have one wife atthe day of judgement : but this 
 isabfurd : therefore, &c. But Divinity telleth reafon, 
 that here fhe goeth without her bounds,meafuring the 
 eftate of the life to come,by the eftate of this life, and 
 borroweth tnidfts which are not Divine to prove this 
 conclufion; for in the life to come wee (hall be like 
 Angels, who neythcr marry nor give in marriage, 
 andneede not to propagate their kinde by generati- 
 on. 
 
 Another 
 
 Reafon muft not tran- 
 feend hei bound*. 
 
What u/e rcafon hath in V hint tie. 
 
 Another example. Nicodewu* reafoned this wayes. 
 He that is borne againe,muft enter into his mothers 
 \vombe 5 /0/;.3.4. no man can enter againc into his mo- 
 thers womb, therefore no man can be borne againe : 
 Divinity teacheth Reafon how fhee mifapplyeih her 
 bounds here,andufeth a midft which is mere naturall 
 to prove a fupernaturall conckfion. 
 
 A third example,^r/v#* rcafoneth this way es ;' hee 
 that is begotten is not eternall, Chrift is begotten, 
 therefore he is not eternall : here Divinity telleth rea- 
 fon that fhee is out of her bounds, and applyeth her 
 midftsfalfly. There is a threefold generation, firfta 
 phyficall generation, fecondly a metaphyficall, and 
 thiidly an hyperphy ficallrphyficall generation is this, 
 when a mortall man begettetn a fonne,and this is done 
 in time : metaphyficall generation is this, when the 
 mindebegettethaword, and this is alwayesdonein 
 time : but hyperphyficall generation is that eternall 
 generation, and this is done before all times and Di- 
 vinity fheweih Reafon how fhee mifapplyeth her 
 phyficall and metaphyficall generation^ this eternall 
 generation. 
 
 Whether is fuch a propofition true in Divinity, and 
 falfe in Reafon, ihc Sonne of God begotten from alleter- 
 wty, true in Divinity jhe Sonr.e ofGodbegotten from aM 
 eternity^ falfe in the court of Reafon : So Mary the Vir- 
 gin bare a Sonne^xme in Divinity : Mary the Virgin bare 
 dS0#;z?,falfe in the court of reafon? 
 
 That which is true in one Science,is not falfe in ano- 
 ther. In Ifraei there wasa judicatorie of fevcnty,who 
 judged of matters ofgreateft weight; and there was 
 an inferior judicatory, confifting of three, and thefe 
 judged of goods and matters of leaft moment: that 
 which was tn;ly concluded in the higheft judicatory 
 was not falfe in this inferior judicatory, although they 
 
 could 
 
 '5 
 
 £L'ypQrpby[/ca* 
 
 
 
 I 
 
 t./*>Sj 
 
 I - 
 
 V- 
 
Exerciutiom Divine. 
 
 Lib 
 
 Vm 
 
 Ltu: 
 
 fiipr* rationem 
 
 juxta ratiencrn 
 ft 'a ration em. 
 
 
 flA-T 
 
 ^ 
 
 Whatufe reafon hath 
 in Divinity* 
 
 ft -T+j'-i 
 
 * * 
 
 
 could not judge of a falfe Prophet as the greztSynedri-- 
 on did,yetthey held it not falfe in the loweft judicato- 
 ry, when the great Sy ncdrion concluded fuchaoneto 
 be a falfe Prophet: So that which istrue in Divinity is 
 not falfe in reafon, but onely above her reach ; and if 
 any thing were true in one Science, and falfe in ano- 
 ther, then verum non ejfet reciproca ofecfio cntis^hat is, 
 that which hath a being fhould not be true, and that 
 which is true fhould not have a being, thefe two pro- 
 positions fhould not be converted. There is a verity 
 that is above reafon, and there is a verity which is 
 agreeable to reafon, and there is a verity that is under 
 reafon: thefirftisof things taken up by faith, the fe- 
 cond is of things taken up by reafon, the third is of 
 thingstakenup by fenfe^ but there is no verity con- 
 trary to reafon, it is not againft reafon to beleeve that 
 a Virgin conceived and bare a Sonne, but it is above 
 reafon. 
 
 We muft not feclude Reafon altogether from Divi- 
 nity, Chrift himfelfe ufed the helpe of reafon againft 
 the S adduces^ PW againft the Iewes.HeLj.17. Thou 
 art a Priejifor ever^after the order of 'Me lefrizedek. This 
 is revealed by God himfelfe,that Chrift is the King of 
 peace and righteoufneffe,yet to prove this and to make 
 it manifeft to the misbelieving Iewes,he borroweth a 
 helpeofalogicall notion, fay ing, which is by interpre- 
 tation 7 theKingofrighfCOup2CJfe,thc King ofpeace^ Hcb. 
 7.2. So Chrift ulcth reafon againft the S adduces'. God 
 is the God of Abraham y 1 faac and lacob^ hence he infer- 
 reth this confequent,that they muft live. 
 
 But they fay that Chrift and Paul were immedhtl 
 directed by God, that they could not erre in the; 
 Midfts,and conclufions as we doe 
 
 If Pauls extraordinary calling had given him powe 
 to ufc reafon,then they had fpoken to the purpofe 3 by 
 
 lie 
 
 
What tt/e Tfyajon hath hi Divinity. 
 
 >7 
 
 he ufeth reafon as common to him and to all other 
 men, whether Apoftles or not Apoftles. 
 
 But they fay that Chrifti) authority and Pauls was 
 greater than ours is. 
 
 This we grant, they difputed againft thofc who 
 acknowledged not theirauthority, butyeelded onely 
 to them, in refpect ofthe force of the arguments.- is it 
 notlawhillforustodocthe fame againft our adverfa- 
 ries? which Chrift did againft the S adduces, and Paul 
 againft the laves. 
 
 But whatfoever was pronounced by Chrift againft 
 the S adduces, or by Paul againft the Ierves, it became 
 by and by holy Scripture, which we cannot fay of 
 our conclufions. 
 
 Although arguments ufed by Chrift and hisApo- 
 ftles became by and by the Word of God, yet it will 
 not follow that we may not ufethefe midfts brought 
 fonh by reafon,although they become not Scripture; 
 but then that would follow if we brought forth thefe 
 principles of reafon, to make them the objeft of our 
 fa ving faith. 
 
 Whether were the S adduces bound to belcevcthis 
 argument of Chrift,. as an article of their faith , or 
 not? 
 
 By the force of this confequence as it were the 
 worke of reafon, they werenotbound tobeleevek, 
 but as it was proved to them out of the Scriptures 
 they were bound to believe it. 
 
 Seeing humane midfts have no force to binde of 
 themfelves, why are the^ifed in proofe againft men? 
 This is done for the infirmity of man, who ishard 
 tobelceve, and the Divine midfts will not ferveto 
 refute the natural man.Thefe who have good and per- 
 fect fight need no other midft to fee by, but the light ; 
 but a man who is of a wcake fight and purblind, ufeth 
 _ Ddddddd Spe- 
 
i8 
 
 Exer citations Divine. 
 
 Lib. 
 
 Spectacles as a helpe to his fight: fo the perverfe heri- 
 ticks make us to bring in thefe humane midfts,where- 
 as the midfts taken out of the Word of Godihould 
 ferve by themfeves to convince. When Chrift arofe 
 againe , Thomas doubted of the refurrettion, and 
 thought that his body had beene but a Spirit; but 
 Chrift bearing with his infirmity, by this humane 
 midft prove th that he is flefh, becaufe hee maybe 
 touched and felt. 
 
 * Obferve againe,that in Divinity fomc propofitions 
 are merely Divine,and fome are mixdy Divine. Thefe 
 that are merely Divine,reafon can do littlething here, 
 it canbutjoynethe tearmestogether.butit cannottake 
 up thefe great myfteries; example, if I were difputing 
 again&theMonothelites who denyed that there were 
 twonaturesin Chrift, and fhould reafon thus ; Where 
 there are two nature s, 4hcre are iwowils; but in Chrifi 
 there Are two natures .therefore two mis. That in Chrift 
 there are two wils,this is a proportion merely Divine, 
 reafon can never take up this; yet reafon (heweth this, 
 much, where there are two natures there muft be two 
 wills, and it judgethonely of the connexion of thefe 
 two, but it cannot judge of the verity of this, whether 
 there be two wils in Chrift or not. 
 
 Yee will fay then, what doth Reafon in the ve- 
 rity of thefe propofitions which are meerely Di- I 
 vine:' 
 
 Reafon in a regenerate man concludeth not that to 
 befalfe which is above her reach, but onelyadmireth 
 and reft eth in this great my ftery; and reformed Rea- | 
 fon enlightened by the Word of God, goeth this 
 farre on, that fhe beleeveth thefe things to be poffible 
 with God which fhe cannot comprehend; but reafon 
 in a corrupt man will fcorne and mocke thefe things 
 which (he cannot comprehend, as the Stoic ks called 
 
 Paul 
 
 
Whatuje T^ecifon hath in ViVtnity. 
 
 Paul ababler,-^?. 17. 18, when he difputcd againft 
 them for the rcfurre&oa, and called it a new do- 
 £trine. 
 
 Inthefepropofitions againe which are mixtlyDi- 
 vine,Realbn hath a further hand jexample,Nonaturall 
 body can be in moe places at once; Chrifts body is a 
 naturail body, therefore it cannot be in moe places at 
 once; this is mixtly Divme, for the properties of a na, 
 turallbody fheweth us that it cannot be in moe pla- 
 ces at once, and the Scripture alio, fheweth us that- 
 • Chrifts body is a naturail body. 
 
 But is not this a mixture of Divinity and humane 
 J reafon together, when weborrowamidft out of the 
 jj Scriptures, and then confinne the fclfe fame thing by 
 reafon 1 
 
 This maketh not a mixture of Divinity and Philofo- 
 phie, but maketh onely philofophie to fcrve Divini- 
 tie. 
 
 When we ufe reafon to helpe our weakenefle,we do 
 not ground our faith upon reafon or upon the light 
 of nature, but upon that fupernaturall light; and the 
 light of nature commeth in D but as in the fecond roome 
 to confirme our weakeneffe.- and as we afcribe notthe 
 price of the Ring, or the worthinefle of it to the Ham- 
 mer which beateth it out, but to the Gold it felfe, fo 
 our faith is not grounded upon humane reafon or 
 the light of nature, but upon the Word of God it 
 felfe. 
 
 How can Reafon fervein Divinity feeing the naturail 
 man perceiveth not the things of God, and the greater 
 Philofophers, the greater enemies of grace ? 
 
 Wemuft diftinguifli inter concretum& abjlraffum 
 betwixt philofophy and the Philofophenmany of the 
 Philofophers oppugned the myfteries of Divinity by 
 their corrupt and naturail reafon : but true philophie 
 Ddddddd 2 i m P u g- 
 
ZQ 
 
 Exer citations Divine. 
 
 Lib. 
 
 CaHcluji. 
 
 f 
 
 The underftanding is 
 fpecujativc, and fecteth 
 the will on worke. 
 
 impugneth it not, and the greater light extinguifheth 
 notthe leffer,and the verity doth not contradi&k felf- 
 and truth in philofophie, is but the footeftcp of that 
 truth which is in God by way of excellency. 
 
 The conclufion of this '^contra Rationcn ncmcfobri- 
 us dicit ^contra Serif turam nemo Cbriftianus^ & contra 
 Ecclcfuimnemofaajicus : wemuft learne then to give 
 every one of thefe. their owne place, and not to reject 
 reafon altogether from Divinity, but to captivate her 
 and make her a handmaid to Divinicy • 
 
 AflHi 
 
 elisftm* 
 
 imperntM, 
 
 I A proportion in Divi* 
 j nny comnaandetb pra- 
 
 ftife,viraudly or for- 
 
 mally. 
 
 
 EXERCITAT. Ill 
 
 That the end of Divinity hre conjijleth rather 
 inprattije than in contemplation* 
 
 Luke 11.28. Blejfed are they that heart the Word of 
 God^andkeefeit. 
 
 T He end of our Divinity here confifteth in doing 
 rather than contemplation. If we fpeake properly 
 doing is not in the underftanding but in the wills when 
 reafon divideth 5 compoundeth or frameth any propo* 
 fition within it feife,then the underftanding is not fayd 
 properly to doe, but contenting it felfe within it felfe, 
 then it is fpeculativc: but when the underftanding fet- 
 teththc will on worke, then the will doth, and the un- 
 derftanding but ^irevfteth the will; and when the un- 
 derftanding reafoncth within it felfc, they call this 
 aft us elicitus; but when the underftanding fctteth the 
 will on worke, they call this actus impcratus. 
 
 Apropofition in Divinity commandeth us either 
 virtually to pra£tife,orelfe formally .Virtually it com- 
 mandeth us to pra&ife; example,^** is life eternally a 
 know thee to be the only true God^and whom thou hafifent 
 
 Chrift* 
 
Thtt the end of Divinity conftfleth here in prattife. 
 
 21 
 
 Chrift, Iob.ij.3. i i.Thisisa propofition which vir- 
 tually includeth in it pradife;foras the Hebrewesfay, 
 ^vcrba notitiaincludunt verba, affcttu*^ Words of know- 
 ledge include words ofaffedion: if it be life eternall 
 for us to know God, then it is life eternall alfo for us to 
 love God. 
 
 This propofition againe in Divinity, Thoujhah love 
 the LordthyGodxvith all time hearty and with all thy 
 foulc, and with all thy mind, Math .22.3 7, and thy neigh ^ 
 hour *s thy fclfc ,vcrf.3$ , commandeth pradife for- 
 mally. 
 
 Secondly, a propofition in Divinity urgeth pradife 
 cither mediatlyor immediately: mediatly, as God 
 isfummum bonum the chiefe goods out of this mediate 
 propofition we gather an immediate, therefore we are 
 to love him above all things. 
 
 Thirdly, thefeconclufions in Divinity which con- 
 clude for pradife, the propofitions out of which they 
 are drawne 3 muftalfo be for pradife and not for con- 
 templation, nam nihil agit extra genm fnum^ as they 
 fay in the Schooles; as we cannot gather grapes of 
 thornes^orfggsofthijlelsy Mat. 7 . 16. So new wine 
 cannot be the caufe whytheApoftles fpake with di- 
 vers tongues, Acl.z. So we cannot gather conclufions 
 of pradife from fpcculative propofitions. 
 
 Fourthly^thefe rules which ferve to dired naf n to 
 I pradife may be called rules of pradife,as the Carpen- 
 1 ters line in his hand is a line of pradife., becaufe itlca- 
 deth him to pradife. So the Word of God is the line 
 bythewhichweihould'walke, therefore it is a rale 
 of pradife 5 G^/. 6. As many as rvalke according to this 
 rule^peace be unto them: sbtyuv is to worke by rule or 
 line, the Word is the rule of our working, therefore it 
 teachethuspradife. 
 
 But it may be faid, that contemplation is the end of 
 ^: , , Ddddddd 3 Divinity 
 
 A propofition in Divi- 
 nuy,commandeth prf 
 difc, mediately or 
 immediately. 
 
 It" the conclufions be 
 practickc,the propofiti- 
 ons muft be practicke. 
 
 The word of God is a 
 line and mle of practifc, 
 
 &%&[* 
 
 Ob}e&< 
 
Z2 
 
 Exer citations Divine. 
 
 Lib. 
 
 , Divinity inheavento fee God face to face, therefore 
 ' is the end of our Divinity here upon earth. 
 
 Contemplation in heaven leadeth us alwayes to pra- 
 ftife,and they can never be feparated; for as below 
 here thofe Sciences which vtzcaWmfpettnces^ as the 
 mathematicks, phyfickes, and fuch(whofeend confi- 
 ftcth not in doing) are the parents of morall philofo- 
 phie and of doings forbythefewe take up the nature 
 of things, the goodnefle and the truth of them, and 
 then we begin to efteeme of them, and love them 
 when we knowthem; fothatcontemplationbringeth 
 forth alwayes pra&ifc.The glorified Saints in heaven, 
 comming nearer to the firft caufe, efteeme more high- 
 ly of him, and therefore they love him more finccre- 
 ly, and returnc all pray fe to him. 
 
 But it may fceme that contemplation is more excel- 
 lent than pra&ifej for CMary is preferred unto Martha^ 
 CMary for her contemplation to CM art ha forhera&i- 
 on. 
 
 When Mary and Mandate compared togethcr,they 
 refemblc not the contemplative and the a&ive life, 
 but the naturall and fpirituall life; UMary careth for the 
 fpirituall life, and CMartha for the naturall. Did not 
 Mary care for pra&ife as well as Martha', fate flie not 
 at Chrifts feete that fhe might learne pra&ife, that (lie 
 might wafh them with her teares,and wipe them with 
 her haired 
 
 And becaufe pra&ifcis joyned alwayes with know- 
 ledge,therefore the wifedome which is proper to the 
 underftanding isafcribed fometimes to the will, lob. 
 2 8 . 2 8 ,7o depart from eviUis undcrfiandtng: and there- 
 fore it is, that juftkc and judgement are joyned toge- 
 ther in the Scripture, andihey are called fooles who 
 doe notaccording to their knowledge. And Sahmon 
 foith,Eccle. io.2. The heart efa wife man is at his right 
 
 hand 
 
 
That the end of Divinity conjijletb here in prattife. 
 
 *1 
 
 AW,becaufchis heart tcachcth his hand to put things 
 
 in pra&ifc 
 
 Thccndofour Divinity is more in pra&ifc than in 
 contemplation; therefore thok onagri or wilde affes > 
 the H eremites who lived without allfociety of men, 
 forgot the chiefe end wherefore they were fet here,li- 
 ving rather like beafts than like men: andif wee fliall 
 take a view of the ecclefiafticall hiftory,as out of Thc- 
 odoret, and Sezomen, wc fliall fee how unprofitable 
 thefe men have fpent their time, leaving the congrega- 
 tionofthc Saints of God. Theodoret writeth of one 
 Macedonia* qui K P tShy>< & gubha dtttu* eft, gubba'mthe 
 Syriacke tongue is a Ditch,he was callcdgubba becaufe 
 he flood in a Ditch all his time, and he was called k ? m~ 
 *>*>©-, becaufe he eate nothing but Barley pulfe: Sec 
 how unprofitably this man fpent his time, not- giving 
 himfclfe to reading of the holy Scriptures, for he was 
 altogether ignorant of them; for when Flavians the 
 Bifhopfent for him that he might make him a Mini- 
 fler, he was fo ignorant of that which the Biihop had 
 done unto him when he ordained himMinifter, that 
 being required the next Sabbath day to comcagaine 
 to the Church, anfwercd him who came for him, that 
 hewasaffraidtobemadeMinifter the next Sabbath 
 dayalfo,andforefufcdtocome; fee how this holy 
 man fpent his life for forty yeares in contemplation 
 and what great progreffe he made in Chriftian Religi- 
 on. So Theodoret maketh mention of one Sty/lites^viho 
 flood under a pillar all his lifetime,and never came in- 
 to a boufe. SoSozomen in his ecclefiafticall hiftory, 
 writeth of one Pior^ who going out of his fathers houfe 
 into a defert, vowed folemnly that he would never fee 
 anyofhiskinfmenor friends againe, and living fifty 
 yeares therc,he had a fifter who longed to fee him be- 
 fore fhe dyed : the Bifhop pitying the poore woman, 
 Ddddddd 4 gran- 
 
 Capi $. debitor itrtli- 
 N3J 
 
 *.v 
 
 From$iAtf*pil]ir a 
 
M 
 
 Exer citations ViYme. 
 
 Lib. 
 
 2*$&crAh\ftMM& 
 
 Thcopimonofthe 
 Schoolemcninthis 
 point. 
 
 TheendeftheSadduccS 
 and Fharifcs Divinity. 
 
 The end of the Monks i 
 and Iefuites L>iyinitie. 
 
 granted leave to Pior to come and vifite her,and he re- 
 turning into his Country, and (landing before the 
 doore,called out his fifter,and Shutting hiseyes,he fay d 
 unto her, Behold, I am your brother Pi or, looke upon 
 measmuchasyoupleafe; but flie entreating hitn ear- 
 neftlytocometoher haufc, he altogether refufmg 
 went backe again to.the Wilderne(fe;andfo we reade 
 in Theodora of one Didymut; who lived ninety yeares 
 intheWildernefTe,andneverfpaketo any man., as if 
 hehadbeenepoffefled with a dumb Divcll.- This is 
 that holy contemplative life which the Church of 
 Rome commendethfo much, but this is pure Religion 
 to vt fit e the father lejje andwiddowin their neceflityjam. 
 i. 2 7". Thefc H eremites living this contemplative life 
 were like Polyphemm having but one eye in his head, 
 and looking ever up but never downe. 
 
 The Schoolemen differ but little in this point, how 
 Divinity teachethus praftife. Thomas and his follow- 
 er s fay, thatfdes non eft rctfa ratio agendi.fed rcBa ra- 
 tiofentiendi; and therefore Contra gentiles^ he compa- 
 reth faith to hearing rather then to fight^biTtJhe addeth 
 that pra&ife followeth faith as the fruit of it : but Sco- 
 tus maketh faith to be habitus frs.cticus. Yee fee how 
 both oftheminfifl in this, that Divinity confiftethin 
 pracSife. 
 
 TheLovd^ Num.i 5 .*3 8 . jp.comanded the ifraelitcs 
 to make fringes upon the borders of thek garments, 
 tfiatthey might remember the Commaridements of 
 the Lord and keepethem^ the Sadduces gave them- 
 felves onely to looke upon the fringes, and if they had 
 only remembred the law, they thought then they had 
 difcharged their duties 5 but the end of the Pharifcs 
 was to remember their owne traditions. Sothe end of 
 the Monkes Divinity now is onely idle contemplation 
 with the S adduces-, and the end oftholefuites Divinity 
 
 now 
 
0/Adams knowledge before his fall 
 
 *5 
 
 now is oncly to pra&ife mifchiefe : and many Chrifti- 
 ' ans when they reade the Scriptures now, they readc 
 them not for praftifc, but for to paflethe time with; 
 they are like little children which fceke Nuts to play, 
 but not to breake them and eate the kernels. 
 
 The conclufion of this is,Iam. i.n.Beyc doers of the 
 word^and not bearers onely, deceiving your JeLves.. 
 
 EXERCITAT. 1 1 1 1. 
 
 Of Adams knowledge before his fall. 
 
 Gen. 2. 19. Whatfoever^A darn called every living 
 creature ', that was the name of it* - 
 
 FIrft.confider mAdams knowledge,the manner how 
 he got his knowledge, and fecondly the meafure of 
 his knowledge. 
 
 His.knowledge was inbred knowledge and not ac- 
 quired^for as fooneas he did behold the creatures,ne- 
 ver having feene them before, he gave them all names 
 according to their nature. This knowledge being in- 
 bred, it could not be acquired alfo, nam dutlex ejufdem 
 fcicnti&wuno fub)c[io^non datur caiifa^ There. cannot 
 be two caufes given of one, & the feli fame knowledge 
 in one fubjech although one and the felfefame know- 
 ledge cannot be faid both to be acquired and inbred, 
 yet Adam might have had experimentall knowledge, 
 afterward of hisinbred knowledge: His inbred know- 
 ledge 3nd our acquiredknowledge,are not divers forts 
 of knowledgc^for as the fight reftored to the bl:i;d al- 
 though it was miraculous,) 7 et when he faw ? it was one 
 fort of fight with our light .• fothcfe inbred habites 
 and acquired habites, are but one fort of habites^ but 
 thefe 
 
 Concfrjl* 
 
 Of the manner how A* 
 dam got his know kdjf 
 
 Adams inbred know- 
 ledge, and our acqu:rid 
 knowledge arc not di J 
 verfe Torts of knowJci^e 
 
26 
 
 Exercitations Divine. 
 
 Lib 
 
 Things done miracu- 
 louftyj are more excel- 
 lent than nature can 
 produce them. 
 
 Ofthemeafureof 
 Aim* knowledge. 
 
 Simthl 
 
 Simile* 
 
 thefe inbred habits in K^Afdam^nd infufed habits 3 were 
 more excellent than acquired habits; for thefe things 
 which God doth, are fuch that nature cannot produce 
 the like, orfo perfect: as that wine which Chrift made 
 miraculoufly at the marriage of Cana in G alike, I oh. 2. 
 was more excellent wine than other naturall wine : fo 
 when Chrift cured the blind,their fight was more per- 
 fect than our naturall fight; fo when he made the lame 
 togoe,-^#. 3.16. Sothehabites of inbred knowledge 
 in Adam } ^ tit more perfeft than any other finfull man 
 could ever attaine unto, after him.? 
 
 Thecreatures arelcfle than the knowledge of God; 
 they are equall with the knowledge of k^ dam before 
 his fall, but they exceed our knowledge now. When 
 the eye looketh upon the white colour, it fcattereth 
 the fight,and the white colour exceedcth it; but when 
 it looketh upon the greene colour, extquat vifttm,and 
 itis a proportionable objeft for the eye: but whenit 
 looketh upon a taunie colour, it is lefle than the fight. 
 Sothe creatures are leffe than Gods fight; they were 
 equall with Adams fight before his fal),like thegreene 
 colour, and they exceed our fight fince the fall, as the 
 white colour doth exceede our fight; and becaufe the 
 heart fince the fall is not fo capable and fo large to 
 comprehend the knowledge of thefe creatures as it 
 was before the fall, therefore it is faid,i King. $.19. 
 that the Lord gave Salomon a wife heart &s the find oft he 
 feajhoarejhztisjo knowan innumerable kind ofthings 
 like the fand of the fea .When a man is to infufe liquor 
 into a narrow mouthed veflel,that none of it runne by, 
 he enlargeth the.mouth oft he veffelhSo did the Lord 
 enlarge the heart of Salomon that hee might conceive 
 this heavenly wifedome, and the knowledge of all 
 things; but the minde of Adam before Tiis'f all needed 
 not this extention to receive thefe gifts. 
 
 Secondly, 
 
 
Of Adams knowledge before hi* fall 
 
 *7 
 
 Secondly, the great meafure of this knowledge 
 which Atixm had before his fall, may be taken up this 
 wayes. The IIa>rewes write that there were fourc 
 
 fates by the which Adamcntrcd to fee the Lord : the 
 rft was the gate of the vifible creatures, the fecond 
 was by the gate of the Angels, the third was by the 
 gate of majeftie, and the fourth was by the gate of 
 glory 5 and they fay that Adam entred three of thefe 
 gates, but the fourth was fhut that he entered not in at 
 it in this life. 
 
 The firft gate was opened unto him,for in the crea- 
 tures below here, hefaw the majefty and glory of 
 God. The Scriptures when they expiefle any great 
 thing, they joyne the name of God with it, as Ezek. 
 13. p. great haileis called Gods haile or fent by God, 
 elgabb/jh. So 1 Sam. 26. ccad.t fofcr domim fupcrcos^ 
 that is,a great fleepe fell upon them. So a ftrong Lyon 
 is called */7>/,tfre Lyon of God,2 Sam.2 3 . 1 0.S0 Moy- 
 fes is fayd to be faire to God, that is, very faire,^tf . 7 . 
 20. So Ninivc was great to God,thatis, very great. 
 The beauty and greatneffe in the creatures led Adam to 
 take up how great the Lord was. Jacob when he faw 
 Bfau reconciled unto him,fayd, 1 havefecne thy face >as 
 though 1 had fcene the face of God^ Gen.^. 10. This 
 glimpfe ofgoodnefle in the face iof Efau, made Jacob 
 take up, how good God w T as unto him. 
 
 The fecona gate was \orta tntelligcnttarum^ the 
 knowledge of the Angels, fhey refemblcd God more 
 thanany vifible creature doth, therefore they are cal- 
 led Gods Sonnes, lob, i.Chapt. and^.Chaper^. 
 wr/J, and they fee his face continually, Mat hew 18. 
 verfi 10. As the Kings coimiqurs are laid to fee his 
 face continually, 2 King. 25, ip. and the Angels con- 
 verfingwithhim, made him to come nearer to the 
 knowledge of God. 
 
 The 
 
 Qcrtaturzui 1?//*- 
 Por ibi'iuw. 
 ta \, intclligent'iamm* 
 
 Jm)e[tati*. 
 
 htfcj? epithet 3» 
 
 omnisrei admit And* 
 (? magn*. t 
 
 essra^pmmam 
 
*8 
 
 Exercitations Divine. 
 
 Lib. i . 
 
 A. comparison betwixt 
 tfofes and Aim* 
 
 A companion betwixt 
 Salomon and ^<&/a. 
 
 
 The third gate was porta majeftatis, he favv the ftia- 
 jefty of God more clearely than any other did. Mojfes 
 isfaydto fee the face of God, and yet: it was but the 
 fight of his backe parts, compared with ^Adams^ and 
 we fee him but through a grate, Cant. s. li. SV£. 1 1 . 
 
 2(5. 
 
 The fourth gate was porta gloria. That gate was re- 
 ferved to be opened for him in the heavens. 
 
 Let u£compare the moft excellent men with Adam^ 
 and fee which of them came neareft unto him; in fome 
 things Mojfes czmc neareft to him, infomethings Sa- 
 lomon came neareft unto him, and in fome things Da- 
 niel^ in fome things Iofeph y butChriJl the fecond Adam 
 -excelled them in all. 
 In the knowledge and fight of God and his attributes, 
 Moyfes came neareft unto him . Exod. 33.13. Teach me 
 thywayes^ that is, thy attributes. SoPfal.io^. 7. Hee 
 made knowne to Mojfes his wajes, that is, his attributes; 
 forhefubjoyneth, the Lord is mere ifull and gracious^ 
 flow to anger > andfullofcomp.ifion^ and he chideth not 
 for ever; here his wayes are his attributes, Mojfes 
 came neareft to Adam in this knowledge. 
 Salomon in the knowledgeof the politickes Came nea- 
 rer to Adams knowledge than Mojfes did; Moyfes fate 
 all the day long to judge the people, Exod. 1 8 . and he 
 ftoodinneedofJWW* counfell to make choyfe of 
 helpers; but Salomon could have found out all thefe 
 things by himfelfwithoutthehelpeofother,S;//2;#^ 
 begged wifedome of God, and it was granted unto 
 him.he defired wifedome to be his ^K^to be presi- 
 dent of his counfell, and to be his aflifter or wpi*J}&, 
 andtobehisiu^s^^-jiorulehappilyj^p. 4. Salo- 
 mon came neareft to the knowledge of Adam in the 
 Politickes,and he is preferred to the wifeft within the 
 Church, as to Heman and Dedan, 1 King. 4.3. and 
 
 to 
 
Of 'Adams knowledge before his fill. 
 
 *9 
 
 to the wifeft without the Church, as to the Egypt 1 
 
 avs. 
 
 As he came neareft to Adams knowledge in the Po- 
 litic ks,iolike\vife in the knowledgeofnaturall things, 
 for as he w rote fioiTi the Cedar ofLcbanus to the Hyjjbp 
 that grew out of the W*i^l Kin. 4. 33. that is&slofepktts 
 explained* it, he wrote parables and iimilitudes taken 
 from every oneofthcfekinds:& Tertullian faith well, 
 F att.'luirc e(t fieri* fcriportbus ut fublimiorcs veritates 
 ex fit cent per fenfibiita^nam idem qui cjl author natura^ 
 eft author graft dik isan ufuall thing tothe holy writers 
 to ilMrrate heavenly things by earthly comparifons, 
 for he that is the God of nature is aho the God of 
 grace* Salomon wrote from the tall Cedar to the fmall 
 Hyffopcthatgroweth out of the wall, that is 3 from 
 thegreateil to the fmalleft 5 then he paflethby none of 
 them: for it is 1 he manner of the Hebrewes to marke 
 thetwoextrcames, and to leave the midft for brevi- 
 ties caufe, asA#/#. 6.4. From the kernellto the huske, 
 here the Scripture orciitteth the wine which is the 
 iDidft betwixt the kerrell and the huske. Another ex- 
 ample^ xc. 1 1.5 .A'tdrUthefirft borne of the land of E- 
 gypt fhdl dye, from thefrft borne ofPharoah that fittcth 
 upon the tfaonc^ unto thefirjl borne of the maid ferv ant 
 that fittcth behind the MUlJXht Scripture omitteth the 
 midft here,ihe reft ofthc people for fhortnes, and cx- 
 prefleth only the 2 extreams,thc higheft &thelowcft. 
 A third cx°.mple 5 /^ 2,.;o, The womb pall forget him^ 
 *»dtheworme$ fhillfeecefwcctely upon him 3 the birth, 
 and the grave, theiwoextreames include the wt:oie 
 life. hoPfii 121 . %+Tht L ordjhd keepe thygoin? *n y :nd 
 going out ,that is, allrhywayes/Sci^/mfl/z writing of 
 thetwoextreair.es, thetalleftandtheleaft, incirdeth 
 all the reft. Now if Salomon had fuch knowledge of 
 thefe naturall things, much more had C < dam* 
 
 Adam 
 
 .*# 
 
 Salomon came ncercft 
 to sfJawt knovtledgc 
 m thepoUtickej. 
 
 TheHcbrevresmarke 
 the twoextre.imes and 
 leave the midft foi 
 brevitie,. 
 
?° 
 
 Exenitations Divine. 
 
 Lib. 
 
 Adam °*ve nc names, 
 to the creatures, know- 
 ing chei'rquahcKS and 
 natuic. 
 
 To what things Adcvn 
 ?ave names and to 
 what he gave no ntmes. 
 
 Adam gave names to 
 many things which are 
 not found now in the 
 Scripture. 
 
 morn 
 
 dtns&WSW 
 
 ehur > 
 
 w mriP 
 *»» »- 
 
 cornui dent is. Ezek.27 
 
 ^ia^ gave proper 
 names to the creatures. 
 
 K^Adam had fuch knowledge of the creatures that he 
 gave them fit names in the hebrewexpreffing their na- 
 tures, he was a good nomenclator to give every thing , 
 the right name. Plato in Cratillo fheweth that he who 
 giveth the right name to athing, muft knowthe nature 
 of it very well, but fince the fall men impofe wrong 
 names to things, as they call light darkeneiTe , and 
 darknelTe light. 
 
 When he gave names to the creatures, he gave not 
 names to thefe creatures in particular that had not 
 frincipumindi'viduAtionisin fe P znd whichdiffered not 
 fomething infubfiftencefrom others,as all hearbes of 
 the fame kind, and trees and ft ones of the fame kind $ 
 he gave not a name to every one of them in particular, 
 but gave one name to them all of the fame kind : btst 
 thefe who differed not in eiTence but inthe manner of 
 their fubfifting,to thefe he gave divtrfc names, as he 
 called himfelfe Adam and his wife Eve. And -we are 
 to obferve that there are many names which Adam 
 gave to the creatures in the firft impofition, which are 
 not found in the Scriptures now: the Elephant the 
 greateft: beaft upon the earth, yet it hath no proper 
 name given toit^in the Scripture it is called Behemoth^ 
 lob 4.0.15. and the teech of the Elephant are called 
 Shcnhabbim^ the teeth of Ivory, but not the teeth of 
 theElephant,andufually-the Scripture expreiTeth on- 
 ly the word teeth,as i King. \o.\%Jje made a Throne of 
 teeth, but not of the teeth of the Elephant, becaufe the 
 Elephant was not foknowne to the Iewes; therefore 
 the Scripture doth oncly circumfefibe this beaft and 
 the homes of it, but Adam gave the greateft beaft a 
 proper name when he impofed names to the beafts. 
 
 When A dam imyofed names to the beafts, he im- 
 pofed proper names to them,not circumfcribing them 
 as the Scripture doth now for our capacity, example, 
 
 Shemamith 
 
0/ Adams knowledge before his fill. 
 
 3* 
 
 Shemamith with the hands of it takes hold on kings houfes^ 
 becauic this word is a hard word to be undci ftood^and 
 may fignifie either a Spider weaving with htfhandsj 
 or elit iT*a»x§ a Monkie with a long taile ( for kings 
 are delighted in their palaces with (uch when they fee 
 them hung by the hands) becaufe w r e cannot take up 
 the nature of this bcaft by the name alone, therefore 
 the Scriptures by the effc<5b and properties of it, de- 
 fcribeit more at large for our capacity, but J dam at 
 the firft impoled a fimple name. 
 
 Thefe names which Adam gave to the beads at the 
 firft were moil perfect names 3 therefore yee fhallfee 
 other languages to keepe fome footeftep ftill of the 
 firft impofition, as 1 K*ng. i o . 2 2 . Tukkijm are called 
 Ppacoks 5 the 7W/>,Wcalled itTabhas^thc Arabick cal- 
 led itTaus^ and the Latine^ Pavo. 
 
 -D<n//W came neareft to Adam in prudencie, for al- 
 though he was not \o wife as Sa/omon^yct eratpruHen- 
 tior Salomonc^hc was more prudent than Salomon ^ 
 therefore the woman of Tekoah faid to him. Thou art 
 wtfca4 an\^4ngellcfGod^ 2 Sam. 14.20. 
 
 The Lord asked the king of 7V/*nf he could match 
 Daniel m wifdome, ££.^. 28. 3. Behold thou art rvfer 
 than Danieljherc is nofecrct that the) can hide from thee* 
 Daniel exceeded all the Chaldeans in wifdome,and the 
 Chaldeans exceeded the Jyrians^ therefore Daniel hx 
 exceeded all the Tyridns : but yet if we wall compare 
 Daniels wifdome with the wifdome of Salomon^ will 
 comefarre fhortjfor Salomon exceeded al the children 
 of the Eaft in wifedome, and came neareft to K^£d«ms 
 knowledge; no for* of wifedome washid from Salo- 
 lomon^ Daniel onely exceeded in interpreting of fe- 
 ci ets and heavenly vifions. 
 
 i IcfivL cr.me neareft to him in ceconomie,P/~uo5.22. 
 pe exceeded the Princes of Egypt m wifedome, and 
 (taught their Senators. Iefus 
 
 Scemcth to be simta, 
 and Salomon km for 
 fuchjl King. 10, ix, 
 fct'xrjfttox©-. 
 
 Names which AiUm 
 gave were ptifeft 
 names. 
 
 D*»g;n 
 
 A comparifon betwixt 
 
 A comparifon betwixt 
 Adam and 'Daniel. 
 
 A comparifon betvtixt 
 lofephznd Adam* 
 
3* 
 
 Exercitations Divine. 
 
 Lib. 
 
 A companion bctvrixt 
 theftrft^^^iandthe 
 fecond Adm Cfirift. 
 
 A 
 
 T ** 
 
 BP- iB»mS» 
 
 QoncM. 
 
 Iefus Chrift the fecond o^»*,theperfonall wife- 
 dome of God his Father, farre excelled Salomon^hQvc 
 is a greater than Salomon, Iefus Chrift the kcondAdam 
 as he excelled S^/tf/W/zfarre^fo did he the firft A dam in 
 wifedome, Pfal.q.'y.i.Thott art fairer than the Children 
 of men y intheoriginallitis Iophjaphita^ which the He* 
 brewes doubIing,exprefle the great beauty that was in I 
 him; and fometknes it is put in two words, zsler.^6. 
 gneglajephepija,ihatis y veryfaire. Chrift the fecond 
 Adam in outward beauty exceeded not, Non erat decor 
 in facie e\w^ He had no forme nor comelineff'e ; andwh'cn 
 tvejhallfeefiim, there is no beauty that wejhould defire 
 him^EJay 5^.2. but in inward wifedome and grace he 
 was fairer than the fonnes of men,and£xcelled the firft 
 <^Adam. 
 
 The conclufion of this Is, Adam having fuch meafure J 
 of knowledge before his fall, what great preemption * 
 was it in him to prefume above that which was revca- 1 
 led unto him? Let us be content not to be wife above 
 that which is written, 1 Cor.%.6* and let us remember 
 that faying o£Attgujline,Mu/ti propter arbor em fcientid 
 amittunt arbor em vitd$m*ay for thetree of knowledge 
 lofe the tree of life. 
 
 EXERCITAT. V. 
 
 Horn the Law Ufaid to he written in the hem of 
 man after the fall. 
 
 Rom.i. 1 5 . Which fhctv theworke of the Lm vorit- 
 ten in their hearts. 
 
 FIrft,let us enquire how thefe firft P rinciples which 
 are called pnmo-prima&rc made up in the hearts of 
 man. Secondly,how thekfecundo-prima principia are 
 
 deduced 
 
 wy*ww^ * i i J"* ■ ■■- ■ * « ■ « ■ ■ " «!■ " t w ii m mi l ■■ ! ■- 
 
 
 it 
 
 lie 
 Lwhi 
 
 HO 
 
The Law written in mans heart after the fall. 
 
 3* 
 
 deduced out of thefe. And thirdly,how thefc pnncipU 
 make up this which we call Conference ; and laftly,we 
 fliall (hew that man by his naturall knowledge ingraft 
 in his heart, cannot come to the true and faving know- 
 ledge- of God* 
 
 Thefefirft Principlesare made up after this manner: 
 The Lord hath put two faculties into the Soule, one 
 which we call fpeculative in the underftand A ng, and 
 another which we call a pra&ick faculty in the will,to 
 profecutethefe things which the underftanding fhew- 
 efh toher.God hath placed firft the fpeculative in the 
 underftanding, that it might follow that eternallrea- 
 fon that is in Gods Laws for as it is the perfe&ion of 
 Art to imitate nature, fo it is the perfection of nature 
 toimitatethis eternall reafon, which is Gods Law 5 
 Then he hath placed the Will into the foule of man to 
 profecutethofe things, which the underftanding the 
 fpeculative facultie fheweth unto it. 
 
 There are fome primo-primaprincipic^ in the fpecu- 
 lative faculty,and lome in the praftick faculties this is 
 a principle in the fpeculative faculty; Omne totumcjl 
 majutfua part e&nd this is the firft principle in the pra- 
 dickc faculty ,thc will, Mat. j.i 2. Whatsoever ye would 
 that menjhoulddoe unto you, doe ye evenfo to them. 
 Thefc primo-primaprincipia are not naturally known 
 quoad attumperfittum, but they zxeinpotentiapropin* 
 quajhzt is,they may be moft eafily knowne^ for that 
 which is a&ually perfect in the firft degree, isalwayes 
 knowne,and as foofte as the creature exifteth,fo foone 
 they are knowne^as the knowledge of an Angell is not 
 potentir 1 ! but ever a&uall: but thefe firft principles are 
 made up without any reafoning difcourfeorforaigne' 
 helpe. And as it is naturall for a ftone to move downc- 
 ! ward 5 althoughkbe not alwayes moving downeward, 
 yet becaufe it hath that weight within it felfe,and nee- 
 
 Eeeeeee deth 
 
 Some principles in the 
 fpecuhrivcand fomc in 
 the praflicke faculty. 
 
 How the firftpdaciples 
 arc knowacp 
 
 ■ <1W»» 
 
?4 
 
 Exercitations Diamine. 
 
 Lib. 
 
 How the firft principles 
 arc naturall to the 
 mind. 
 
 Firft principles arc 
 naturally knowne,but 
 the conclufions arc 
 knowne by difcourfe. 
 
 The firft principles arc 
 not atfmlJy.jbiK poteu* ( 
 tialiy written m ihe 
 mmde. 
 
 A difference be tweene 
 the 6rft inbred princi- 
 plesiandthc fecond in- 
 orci principles. 
 
 dcth no other helpe to make it moove dqwnward,as it 
 needeth ofa foraigne helpe to caufe it to afcend^there- 
 fore this motion is fayd to be naturall to it. Sobecaufe 
 the mind can make up thefe principleswithout any dif- 
 courfe; therefore they are fayd to be naturall to it .• but 
 when we make up a conclufion in a fyllogifme, the 
 knowledge of this conclufion isnotfo eafily knowne 
 to me? but we muft borrow fome midfts, which arc 
 more knowne to us, to make up this conclufion. Thefc 
 firft principles are naturally knowne, but the conclu- 
 fion in the fyllogifme is ratiomliter knowne oncly, 
 by way ofdifcourfe.Thefc firft principles the Divines 
 call rationes &terna*,digmtatesjmmobiliaprincipU>zvA 
 the Greekes call them tkfUhmas. If the judgement 
 be found and well difpofed, then it agrecth to thofe 
 firft principles^ but if it be corrupt it declineth them. 
 It is not neccflary that al agree in thefe firft principles, 
 for although fome be found who deny them, yet they 
 ftandas principles to thofe who are of found judge- 
 ments^ children and mad menunderftand not thefc 
 firft principles,yet thofe who are of found judgement, 
 doe acknowledge them. 
 
 Thefe firft principles are not actually written in the 
 heart ofman, but potentially: the minde of man is not 
 likeafeminarie, which containeth initdiverfe forts 
 offeedes: neither is it like the Flintftone which hath 
 the fire ink, and being ftricken upon, the Steele, ca- 
 fteihoutthefparklesof fire: but it is like unto the eye, 
 which being inlightened by the Sunne, hath that na- 
 turall facultie in it to difcerne colours: So the minde 
 frameth thefe principles when the ob,<ffes are layd 
 before it. 
 
 And out ohhcfcpriixo-primaprwcipijjhe minde fra- 
 meth, and mzkethuipfecuna'o-priwaprinfipia : the dif- 
 ference betwixt thefe prmo-primaprincipia^ and fceun- 
 
 ___ m ' 
 
The Law written in mans heart after the falls. 
 
 35 
 
 do-pnwa,is this: theCcpnwo-primaprwapiafivQ: inbred 
 principles, arc contained in the conclufions; butthefc 
 Jccun4o-pnmapnnc;pia,thcic fecond inbred principles, 
 areas couclulions contained in the principles: now 
 tocleerethisby examples this is a firft inbred piin- 
 ciple in the imnd-^rvhatfo ever ye would that menjhould 
 doe unto you^ doc ye evenfo to them : this is a f ccond in- 
 bred principle drawne from the firft, jc Jhall not mur- 
 ther-, this conclufion drawne from the firft principle 
 containethinitthis firft principle, rvhatfoevcr ye would 
 I men$c. So that any man may inferre this; I may not 
 I kill my neighbour, becaufe I will that no man fliould 
 i kill me^ here this principle is contained in the conclu. 
 7 iion. There arc otherconclufions drawne fromthefc 
 fecundo-prima principle which may be called terti& 
 conclufiones, and rhele are not focafily made up as the 
 firft, here the conclufions are contained in the princi- 
 ples, and not the principles in the conclufions as be- 
 fore; example, honour thy father and thy mother ; this 
 is a fecond principle, and this; thou Jh alt rife up before 
 the hoare bead^Levit.ip.z 3 .is a conclufion ofthe third 
 fort: for this followeth notfo clearely as the former 
 conclufion, Ye (hall rife up before the hoare head^ there- 
 fore ycfhdl hpnour your father and your mother : but 
 rather this wayes, yefhall honour your father and 
 your mother; therefore you (hall rife up before the 
 hoare head: here the conclufion is contained in the 
 principle and not contra. 
 
 The law written in the heart of man maketh up this 
 which we call confeience, which is an inbred light in 
 the mind of man, teaching him to follow that which 
 is good, and to efchew that which is cvill : and it is 
 called confaentia^quaficoncludensfcientta-^nd it hath a 
 twofold A<5i; the firft is to giveteftimonyto things, 
 whether we have done them wel or il;ifwe have done 
 Eeeeeee 2 them 
 
 Different betw^cne 
 the condufioas drawne 
 from the firft prina- 
 ples,:ind the conclafi- 
 ons drawne from the 
 iccoftd inbred princi- 
 ples. 
 
 Confeience, what. 
 
 A twofold .!# of the 
 confeience. 
 
Extrcitations f>i<vine. 
 
 'Lib. 
 
 Greg.K*7$in, 
 
 NHNft c on/dent U a 
 
 Simile* 
 
 Conftkntki 
 
 'vefta. 
 
 .erronea. 
 
 dubia. 
 
 \pTobabilis. 
 
 ,/crupulofa 
 
 themwell,thenitgivethteftimonyforus 3 jR^^.p.i.wy 
 conference alfo bearing me mtnejk^xA if we have done 
 evill,thenitteftifieth againfl: us. Gregory Nazianzen 
 ufed to call the confcience Ptdagogum amm&- y for asa 
 Pedagogue waiteth upon a child,& commendeth him 
 when he doth well,and whippeth him when he doth 
 evill,fothe confcience when a man finneth,itftingeth 
 him like Hornets,D cut. 7 . 2 © . but when he doth well, 
 itallowethhim : and that which wee call confcience,. 
 the Syriack calleth it Tira^Rom.i . 1 5 .Which fignifieth 
 a painted thing,for the confcience now is like atable* 
 in which fundry things are payntedj and this fort of j 
 writingsintheconfciences^hath not beene unfitly com 
 pared to that writing,which we write with the juice o 
 an Onion^here the letters at the firft are not legible, 
 but hold the paper to the fi rc,and that maketh the let 
 ters legible: So thefe evill deedes 5 which finke firft in- 
 to the confcience, and are not legible, yet when the 
 confcience is put to the fire of Gods wrath, then they 
 begin to appeare legible, and then the Lord fetteth 
 their fins in order before them^ P fal. 5 0.21. The fee ond 
 zGt of the confcience is tobinde or loofejibr even as a 
 raan,when he is bound hand and foote,he cannot ftirre 
 out of the placebo the light which is in the confcience, 
 bindeth the will of man, fo to doe athing,that he can- 
 not doe any other thing unleffe he fin againfl: it. Rom. 
 il.iq.Whatfocvcr is not of faith ufin^ that is, whatfo- 
 ever hedoth againfl: his confcience, inthat,hefinneth. 
 
 This confcience is either a good confcience, a bad 
 confeience^a doubting confcience, a probable confei- 
 ence,orafcrupulousconfcience. 
 
 A good confcience isthat, 'whicfi is well informed,- 
 and concludeth rightly. 
 
 A bad confcience is that,whkh is wrongfully infor- 
 med and concludeth falfly * 
 
The Lam written hi mans heart after the fall. 
 
 37 
 
 A doubtfull confciencc is that, which neither doth 
 aficnt nor diflent, and therefore concludcth nothing. 
 
 A probable confcicnce is that,which concludcth as 
 itthinkethjupon probable and good reafons. 
 
 And a fcrupulous confeience is that, which conclu- 
 deth,but with fome feare or doubting, which troubleth 
 theminde. Let us take but this one example for all in 
 the cafe of eating of meate: The good confeience 
 faith, To the pure all things are pure, and therefore I 
 may eate of this meate : the bad confeience of the lew 
 faith. Touch not, tafte not, handle not, therefore I 
 will eate none ofthis,becaufeit is uncleane. The doubt- 
 full confeience doubteth whether he may eate of it, 
 Rom. 14,23 .but doth not fully conclude with the lew, 
 that we may not eate ofit.The probable confeience is 
 this,which upon probable grounds 5 concludeth to eate 
 of it. In Corinth fome doubted whether they might 
 eate of flefli fold in the Shambles, 1 Cor. 10. becaufe 
 perhaps they might light upon that in the Market, 
 whereof the other part wasfacrificed to Idolsj but 
 the probable confeience concludeth to eate of it, be- 
 caufe in the Shambles it hath no relation to the Idoll, 
 and it knoweth 3 by al probability jthat the reft of it was 
 not facrificed to Idols, but that the Prieft got the reft 
 for his portion; he feeth others who are men of a good 
 confeience, eate of fuch; and upon thefe probable 
 grounds he eateth of it. The fcrupulous confeience is 
 this which inclineth to eate, but with feare and greefe 
 to his minde, when he eateth it. 
 
 The light in the confeience fince the fall maketh not 
 upthisgood confeience, but it maketh this ill confei- 
 ence, and it troubleth the fcrupulous confeience, and 
 this doubtfull confeience. 
 
 This bad confeience it excufeth or accufeth : it ex- 
 cufethan unregenerate man falfly, when hee heareth 
 
 Eeeeeee 3 the 
 
 A difference betwecne 
 ttietc Torts of con- 
 feience. 
 
 The light of nature 
 fince the fall maketh 
 not up a good confei- 
 ence. 
 
 When the bad confei- 
 ence excufeth or accu- 
 feth faJiely. 
 
8 
 
 Exer citations Vtaine. 
 
 Lib. 
 
 The confcience is 
 Gods Herauid. 
 
 
 thccurfesof theLaw ? and bleffeth himfelfe in the 
 meanetime, Deut.zg. ig.lohm6.i. secondly^ ex- 
 eufeth him falfely, when he aflenteth to the principles 
 in generall ,but when he commeth to the particular ap- 
 plication, he concludeth not rightly. When the Huf- 
 bandmen killed the Lord of the Vineyard, Chrift as- 
 ked of the Iewcs; what fhould become of thefeHuf- 
 bandmenc' Mat. 21 . 41 . they anfwered, He rvilldcfiroy 
 thefewickedmen: but £#£.20.16. when theyconfider 
 this D that the matter touched them more nearely, then 
 they fayd God forbid. The thing which they afTented 
 to in the generall, they fhunne it in particular's if they 
 fhould fay 5 we are no f iich men, and we hope that God 
 will not fodeale with us. So when itaccufethforthe 
 breach of any fuperftitiousceremonie, as it did the fu- 
 perftitious Philiftimsj if they did but tread upon the 
 Threfhouldof theDoore, where Dagon broake his 
 necke,i Sam./±. 5. So a bad confcience accufeth a man 
 truely fometimes, as Ecclcf.j. 22. for oftentimes alfo^ 
 thine orvnc heart knorveth that thou thy felfe haft cur fed 0- 
 thcrs. 
 
 The confcience bindeth as the Lords deputy 3 the 
 confcience may be compared to the Kings Herauid. 
 The Herauid intimateth to the Subjefts the Kings 
 lawes 5 When they are intimated, the Subjects are 
 bound to obedience : but if the Herauid fhould make 
 intimation, of that which were not the Kings Law, un- 
 to the Sub je<fts; yet they areto give obedience to it, 
 untillthey know the contrary .• foa man is bound too- 
 bey his confcience, that is, to doe nothing.-conrrary to 
 it, although it intimate a falfehood unto him. 
 
 How can an evill confcience binde a man to that 
 which is evill; it being Gods Deputie, and God can 
 binde no man to doe evill ? 
 
 It bindeth him not (imply to doe the evill,but it bin- 
 deth 
 
The Law written in mans heart after the fall. 
 
 19 
 
 deth him to doe nothing againft it : God cannot bind a 
 man fo,but he limply bindeth him alwayes to do right, 
 becaufe he cannot crrcj judging that to be done which 
 is not to be done, as the conlciencc doth. 
 
 When a good confeience doth binde a raan,and when 
 an cvill confeience doth binde a man, what is the diffe- 
 rence betweene thefc two kinds of binding { 
 
 A good confeience bindeth a man for ever, but a bad 
 confeience bindeth not for ever, but only fo long as he 
 taketh it to be a good confeience: he is bound to do no- 
 thing againft his confcience,albcit it be erronious i but 
 heisboundtofearch the truth, and then to lay afide 
 this erronious confeience. 
 
 So out of thefe principles naturally bred in the heart, 
 arife all thefe lawes which are written in the heartland 
 they differ from the lawes of nations, or muncipiall 
 lawes of countries. jE/i.24!) Szith^they have tranfgref- 
 fedthe lawes y c hanged the ordinances \and broken the ever- 
 la fling covenant : they have tranfgrc (fed the Lawes ^ that 
 is,the municipall Lawes of the common-wealth: they 
 have changed the ord/nanccs:that is,thefe things where- 
 in all nations agree; as not to doe wrong to ftranger s, 
 to embaffadours and fuch:and then he commeth to the 
 greateft of all ->Thcy have broken the evcrlafii** cove- 
 nant j that is, the law of nature.- it is lefletobreakea 
 municipall law,than the law of nations ; or it is leffe to 
 tranfgrcfTethcliw of nations, thantoviolate the law 
 ofnaturejfor this Law is that light which Ughtneth eve- 
 ry man, th.it commeth tnto the world, Ioh.i.g. 
 
 A man by this natural knowlcdge,cannot be brought 
 to the knowledge of his falvation j therefore the Law 
 muft be written anew againe in his heart. It is a ft range 
 Tpofition of demen. ^Alcxandrinm y who holdeth that 
 there was aliaju/litiafccundum legem n at ur Alalia fee tin- 
 dhm legem Mofisjtaliafecundum Chriftum j-that there 
 
 Eeeeeee 4 was 
 
 £s<fi< 
 
 Anfw, 
 
 A difference betweene 
 the law of nature and 
 the lawes of nations. 
 
 A greater linnet* 
 breakcthelawof n4« 
 tnre than the law of 
 
 nations. 
 
 Natural i light cannot 
 bringa man to the 
 knowledge of lui owne 
 falvation. 
 

 •* 
 
 imaa'P"* 
 
 Exercitations Divine. Lib. i 
 
 was one righteoufncffe according to the law of nature, 
 another according the Law of Mejfes, and another to 
 Chrift; and he calleth thefe two nrft ^ V<> or degrees 
 toleadeto Chrift; and as the Law led the Iewes to 
 Chrift, fo did philofophy leade the Greekes; and 
 hence hee concludeth , that the good men amongft 
 the Heathen were faved, or at leaft had fome fteps to 
 falvation. 
 
 The conclufion of this is, feeing the confeience is fo 
 obfeured, and corrupted through the fall, we muft la- 
 bour to reduce it to the firft cftate againe. When a- 
 compafleisoutofframc, we touch the needle of the 
 compaffe with a Loadftone, that the ftone may draw 
 it fight to the pole againe : So the mind muft be tou- 
 ched with the Loadftone of the Spirit of grace, that 
 k may come baefce againe to the Lord y as to the pole. 
 
 EXERCITAT. VI. 
 
 Of tbef&vm Tncef>tsgi<vento Noah. 
 
 Att.x*) .ic.Wewrite unto them that they abfiainefiom 
 ^things fir Angled^ and from blood, 
 
 BEfore the Law was written, the Hebrews fay, that 
 the Lord gave to Noah feven Precepts, which he 
 delivered by tradition tohis pofterity after him^ thefe 
 the Iewes call [_firke abhoth~]captulapatrumjht tradi- 
 tions ofthe fathers.Themoft ancient and firft tradition 
 that we readeof, was that, Gen. 32. 32.besaufe l*c*b 
 halted upon his thigh, therefore the children of ifrael 
 eatc not ofthe fincw which jhrankjvhich is upon the hollow 
 ofthe thigh unto this day * So were thefe feven precepts 
 delivered by tradition. 
 
 The 
 
 
C fth JeaV m precepts of Noah. 
 
 4i 
 
 Thefirft was againft (rrange worfliip or idolatry^ 
 that he fhould not worfhip falfc Gods; and this they 
 caWcdgnabhuda z, ^>\z,ft range worfliip. T he fecond they 
 called it gndlbirkAth ha(hcm,xil&X is^he fhould blcfTe the 
 name of God. The third wasgnal ftepnkotb damnum^ 
 that is, he was forbidden to (lied innocent bood. The 
 fourth wzsgnalui gmna^ that is, he fhould not defile 
 himfelfe withfithy lufts. The fift was gnad hagazael, 
 de raping that he fhould take nothing by violence or 
 theft. J he fixtvsas^gnal badtnim, dejudicijs. The fe- 
 venth was^abbar. min acbai^nc membrum dc vivo*, that 
 [he fhould not pull a member from a living creature, 
 and eate of it. This precept they fay^was given laft to 
 NoabyGcn.p.q. but tbcjiejh With the life thercofwhich is 
 the blood ] thereof flallye not ^t^:thatis,(asthe Iewes in- 
 terpret it)ye fhal not pull a member from a living crea- 
 tures^ eate of it, as the wildebeaft doth; but to ftay 
 I untill the beaft be killed,and then eate the fiefh there- 
 | of: neither fhall ye eate the blood while it is hot,as if it 
 I were yet in the body .-this is cruelty, and againft a mo- 
 ; rail precept to eate hot blood while the life is in it} for 
 ) where the reafonofthe law is perpetuall ? the Lawmuft. 
 : be perpetuall. The reafon of the Law is - y ye fhall not 
 eate blood becaufe the life is initio long as the life is 
 in it, yemuft not eate it: and fee how this finne, Ezek. 
 3 3 . 3 5 . is matched with other great finnes. Ye eate with 
 the blood^andkfeupycur eyes towards your J do Island Jhed 
 blcod^andftallycpoftcffetbc land? The moralttranf- 
 grefiions ofthe Law joyned w T ith it here, iheweth that 
 iriscruelty to eate hot blood. Butthis wasthecere- 
 moniall part of the Law : Lev t< ,iy.Whrtfoevcrfottle< 
 it be that catcth any manner of bloody even that foulcJbaM, 
 be cut off from his people : and theApoftlesinthecoun- 
 ccll,^#. 15. forbiddeth them to eate any thing that 
 wasftrangled; whereby they meant the ceremoniall 
 part ofthe Law. Whe^ 
 
 mi rvroy 
 
 rrvynSy 
 
 5. 
 ■nun ^y 
 
 onn Sy 
 
 How this precept of 
 Noah not to eate blood 
 ii is to be undeiftood. 
 
 Where the reafon ofthe 
 Law is perpetualljthe 
 Law is perpciuajl. 
 
45 
 
 ExercitaHons ViVtne. 
 
 Lib 
 
 
 Of eatingof blood,fce 
 more in the appendix 
 of Command.^. 
 
 Why the Apoftlesfor 
 bid to eatc blood or 
 things ftrangled. 
 
 God at the beginning 
 taught his Church by 
 tradition and not by 
 
 write. 
 
 Simile* 
 1 Conclrfon* 
 
 Whether are we to take thefe precepts as ceremo- 
 nially as morall ? 
 
 The moft of thefe are morall precepts, and the 
 fame which are fetdownagaineintheLaw: For when 
 the Apoftles biddeth them abftaine from fornication, 
 K-Att. 15 . It is the fame that is forbidden in the fourth 
 precept given to N oahjxotrcvelare tftrpitudinemjxotto 
 defile himfelfe with filthy luft; and to interpret here, 
 fornication,for eating of things facrificed to Idols,fee- 
 meth to be a ft rained fenfe: for that is forbidden alrea- 
 dy by the firft precept,to Noah. And to uncover the na- 
 kednes according to the phrafe of the fcripture,is meant 
 ofbodily pollution ? and not of fpirituall fornication. 
 
 Now befides thefe morall precepts fet downeby 
 the councell,they interlace this ceremoniall precept 
 deftffocato^ forbidding to eate things ftrangled; and 
 they give thereafon wherefore the Gentiles fhould 
 abftaine from thefe, Act. j .2 1 . For Mojfes u read in 
 their Synagogues every Sabbath; as if lames fhould fay, 
 they profefle not onely the morall Law, but alfo the 
 ceremoniall Law yets therefore ye Gentiles fhall doe 
 well to abftaine from thefe things which may give 
 them offence. The Icwes refpedied thefe precepts 
 moft,becaufe they were kept in the Church even from 
 Noahs dayes. 
 
 The Hebrewesadde further; that there was noo- 
 ther precept given untill Abrahams dayes ; then God 
 added the precept of circumcifion, and afterwards 
 taught them to feparate their tithes. 
 
 The Lord taught his Church in her infancie this 
 wayesby traditions, and not by write : and even as pa- 
 rents teach their children the firft elements by word, 
 find afterward by write^fo the Lord taught his Church' 
 firft by word, and then by write. 
 
 Theconclufionof this is. The Lord never left his 
 
 Church 
 
Ecw God revealed bivtjelfe to his Church. 
 
 Church without his word to dirc<fl henbcfore the fall,, 
 hel pake immediately to Adam and Eve^ and taught I 
 thenirif i the fecond periodic taught them by thefc ic~ 
 ven precepts. In the third period,by the Law written, 
 and in the fourth period by the Gofpd. 
 
 4? 
 
 EXERCITAT. VII. 
 
 f the diver felrayes how God revealed himfelfe 
 extraordinarily to bis Church. 
 
 Hcb. i .i.Godtvhoatfundry times^andin divers manners 
 fake in times f aft unto the Fathers by the Prophets. . 
 
 GOd manifefted himfelfc to his Church; firft by 
 prophefie,fecondly,by the holy Spirit, thirdly by 
 Vnm and T^w^/'w,and fourthly by the poole Bet hep 
 da. 
 
 Firft by prophefie. There were fundry forts of pro- 
 >hecie : the firft was [/^*] face to face, to CMoyfes 
 onely. 
 
 This fort ofpropheficwasthehigheft degree of re- 
 velation; and it drew neareft to that fort of vifion, 
 whichwefhallgetofGodinthc heavens. He mani- 
 fefted himfeLfeto Moyfes face to face, and. hee knew 
 him by his name ; that is,nor onely by the facc,as Prin- 
 ces kr.ow many of their Subjects; but he knew him in- 
 wardly, and liked him : this y^^notitiaapprobatiovis. 
 
 Mo\'fes faw God face to face, yet he faw not theef- 
 fenceofGod, forhedwellethin alight inacceflable. 
 
 ohn faw God three manrer ofways.Firft,in hisincar- 
 
 ation,hefaw God dwelling amongft men inthefleih 
 
 here* 
 
 God r eycaled himfelfc 
 to his Church foiirc 
 wayes. 
 
 Sundry forts of pro- 
 phetic t 
 
 9th 
 
 How the lord mani- 
 fefted hirnfclfe to 
 
 MOyfes* 
 
 Iobn favr Chrift 
 
44 
 
 Exercitations Divine. 
 
 Lib 
 
 differences betwixt the 
 revelations made to 
 Moyfes,md to the red 
 of'the prophets* 
 
 "Differ, i. 
 
 "Differ. % 
 
 Differ .j. 
 
 here. Secondly, ia his tranffiguration upon the Mount, 
 Thirdly, inthe Spirit uponthe Lords day, Keve.i. 10. 
 although lohn lay in the bofome of Chrift and was his 
 beloved Difciple, yet he faith, No man hath feene God\ 
 at any ti?ne : the onely begotten Sonne ', which is in the bo- 
 fome &f the Father Jje hath declared him^Ioh.i.iS. ■ 
 
 When God fpake to Mojfcs^ he fpake to his under- 
 ftanding immediatly. A man hath a right eare, and 
 a left eare ; the underftanding is like the righteate,and 
 the phantafie is like the left eare : he fpake to CWoyfis 
 right eare,to his underftanding: butwhea he fpake to 
 the reft of the Prophets, by fomefhapes and vifible 
 formes jhe fpake firft to their left eare. UWoyfesfaw no 
 vifible fliapes nor formes, except onely in the entry of 
 his calling, when he faw the bufh burning, Exod.^.6. 
 and the Angcll comming to kill him in the Inne, Exod. 
 4.2 4.andwhenhefawthe paterneofthe Tabernacle 
 in the Mount, Heb.g. but ufually God manifested him 
 felfe to his underftanding. 
 
 Secondly, the other Prophets were aftoniflied and 
 weakned at the fight of God. D an.S. 27. and I Daniel 
 fainted and was ficke certaine day es y and 1 was aftenijhed 
 attheviftons. So E&ekicl fell upon his face when the 
 Lord revealed himfelfe unto him, Chap.$ .2 7. But Moy- 
 fes was never aflfrayd at the fight of God but thrice. 
 Firft when he was to enter in his calling when he faw 
 the bufh buming.£AT0^.3.2.Secondly,at the giving of 
 the Law, Heb. 1 2.21 .Thirdly,in the Inne. 
 Thirdly ^Moyfcs needed not fuch preparations before 
 he prophefied,asfome of the other Prophets did. Eli- 
 Jhj before he propheficd,called foraMinftrelltofettle 
 hispaffions; that he might be the more fit to receive 
 hisprophefie^.^w.j.^.But Moyfesnccded notfuch 
 a preparation. So Paul whenheewasravifliedto the 
 third heaven,this knowledge which hee got, wasin- 
 
 tdledall 
 
 I 
 
 ) 
 
 m 
 
 *xl 
 
ffo> God rcvededhimjelfe to bis Church. 
 
 45 
 
 telleft uall, and it was neither by the fight, nor by the \ 
 phantafie: and whether the foule was in the body here 
 tanquam tnorgano^ vdtanquamiri fede oncly, it may 
 be doubted. 
 
 Thefecond fort of prophefie,wasby vifion; as when 
 Moyfcs faw the bufh burning,this was prefented to. him 
 when he was awakesthis was the meaneft fort of reve- 
 lation, net «4"- 
 
 The third fort was «W ?**7**/W,whenfomething was 
 prefented to their phantafieinadreame. 
 Thefc vifions which he fhewedto the Prophcts,fome- 
 times they were of things which really exifted; as Za- 
 chatie faw lofuah the high Prieft, and Sathan {landing 
 at his right hznd^Zach. 3. Sometimes of things that 
 might be and was not,as Zachane faw two women car- 
 rying znEphath, Zach. 5, 5. and fometimes of things 
 that were not, nor never could be, as the monftrous 
 beaftsfhownetoX>4^/V/,and John in the revelation. 
 
 Whenthe Lord revealed himfelfe to the Prophets 
 inthefevifions:fometimeshe fpake mediatly to them 
 by an Angel. As Exod. 3.2. God is fayd there toap- 
 peare to CMoyfa; but Jff. 7 .30. an Angelis fayd to 
 appeal e inthe burning buih. Sometimes againe in thefe 
 apparitions,heimmediatly appeared to the Prophets. 
 J0//. 12.40. Hee blinded their eyes ,cjrs. thefe things hee 
 \fiydwhen he fan? his glory ,that is,when he faw Chrifts 
 I glory. 
 
 Whenthe Angels didappcareto the Prophets in 
 J thefe vifions, they appeared inthefhapes of men, but 
 [ they never appeared in the likeneflfe of women, farre 
 I left in the likened e of beaft s,as the Divel dothrthere- 
 fore Lev* 1 7 .^Ahc^^allno more offer their furifioes un- 
 to Divels,m*he Hebrew it isjejhcgnirimjo the hoarie 
 onesjbecaufe the Divel appeared in thefe (hape: when 
 tfceCherubims appeared they carried the face of a man 
 
 the 
 
 Scilun'undcpHrzotorii. 
 
 ytfo- 
 
 
 The Lord appeared to 
 hisProphets,fdmetimes 
 immediately 3 andfomc. 
 times by an An^eli. 
 
 The Angels ever appea- 
 red in the likeneflc of 
 *nen,butn©t in the 
 likeneifc of women or 
 beaft,. 
 
 '"tttoS 
 
 i 
 
4* 
 
 Exer citations Vivirie. 
 
 Lib, 
 
 i When the Angels ap- 
 i peared livthc likencilc 
 I of man, they were more 
 glorious than any man. 
 
 the creft of a Lyon,the feete of the Oxe, and the wings 
 of an Eagle; they had notfoure faces (as lb me thinke) 
 bistinfomthingtheyreprefcnted man 5 in fomeching the 
 Lyon,infomeching the Oxe, and in fomething the 
 Eagle;^^/;^hereihouldbetranflated 5 '>co^j. 
 
 When the Angels appeared to the Prophets, there- 
 was more glory in thetn, than in other men; although 
 fometimes they concealed this glory for a while, as 
 may be feene Gen 1 8 . ^comparing it with Heb. 13.2. 
 When Pii/faw an Angell ftanding by h.im in the like- 
 nelTeofamanof3/4c^;;/4; there was more glory in 
 
 When the Lord ap- 
 peared in the likenefle 
 of man, he exceeded 
 the glory of an Angel. 
 
 Qnefi. 
 
 } 
 
 him than in all the men o£ Macedonia, All. 16.-9. -Be- 
 caufe the glory of an Angell did fhine in him : and in 
 this fenfe it is fayd. Act. 6.1$. that they faw the face of 
 Steven a* it hadbeene the face of an Angell, that is, his 
 face did fhine above the face of mortall men, as wh^n 
 the Angels appeared in humane lhape. But when the 
 Lord appeared in the likenelTe of a man, then his glo- 
 ry farre exceeded the gldly of an Angell, B fa. 6.1. I 
 faw the Lord fitting upon a throne.¥ix&Mc was fet upon 
 a high throne. Secondly, his cloathes reached down 
 totheground,\vhichfignifies his glory: the hemmej 
 of his garment touched the ground, which fignifiecF 
 the humanity of Chrift*. and the Seraphims covering 
 their faces, becaufethey could not behold the glory 
 of God. And when the Lord appeared inthefe vifions'' 
 he appeared in the likenelTe of an old man : as Darnel 
 fw the Ancient of dayes fittingupon athrone,T> an. 7.9.* 
 and i?r^e. 1. 1 j. when the Son of Cod appeared, his; 
 haire was whire as wooll,and white as Snow : but the! 
 Angels of the Lord appeared in the likenelTe ofyou; 
 mQn,Marke:i$.y.^ndxhcCherftbims were made lik 
 young men. 
 
 Which of the Prophets faw the moft excellent v: 
 fions? 
 
 Ezehk 
 
HoiV Cod KTf ilia: I Chttrcb. 
 
 47 
 
 Ezchclfayr the moil excellent vifions.Efay law the ; wfic 
 
 Lord fitting upon a throne,£/i. 6. 
 
 fia.i 
 
 ■\ 
 
 Q#eft. 
 
 The Prophets under- 
 ftood thtfc things 
 which they prop^ccicd. 
 
 on of judgcment,to make fat the hearts ofthe people: I tuaii Temple. 
 fctthcvfiionsof Ezekiel for the moft part were of A*!™* 
 Chrift, and the building of the fpirituall Temple, 
 Thelc vifions were io high,that the lewes forbad any 
 to rcudethem ante annum facer dotalem^ihat is 3 before 
 were thirty y cares of age. 
 Whether were the revelations by vifions, or by 
 dreams,or that which was intel leCtuall more pcrfefl? 
 7 how as anfwereth, that the vifion which was to the 
 phantafie,was more agreeable to the nature of man, 
 andtohiseftatehere: But that which was immediatly 
 to the underftandingjcommeth nearer to our cftate in 
 glory. 
 
 It is generally to be obferved here, that in aft thefe 
 
 brts of vifions, and apparitions,they underftood that 
 
 ,yhichthey prophefied : and therefore the Prophets 
 
 vevecallcdv/dentes^SeerSjIclPis.i.mJneeyes Lavefecnc 
 
 %l thefe things, mine cares have heard thcm y and I under- 
 
 ^andthtm all. Pharoah did not underhand thefe things 
 
 vhich he faw,therefore he was not a Prophet: So BeL 
 
 ha (far when he faw fingers writing upon the wall, he 
 
 mderftood not that which heefaw, and therefore 
 
 le was not a Prophet: and fo Caiphas underftood not 
 
 vhatheprophefed./^. u. They were like unto men 
 
 Ivho are purblind andfee notarising diftinftly : and 
 
 herefore defire others to tell them more direttly 
 
 !vhatitis.TheIewesfayofthcfe,thatthey wcre^^™ 
 
 ?0#e«c^oTe/>thatis 5 theywereftirredupby God, but 
 
 hey fought not the Lord. And of Balaam they fay, 
 
 irophet-^jit ex voluntate Dei,fc4non cepit qnodprophe- 
 
 i pvit. Dantelzx the firft underftood not theprophe- 
 
 e,butthe Arpellrevealedituntohim,D^.8.i7. 
 
 So the LordappearedtothcminDreamesashedid 
 
 before 
 
 MM, 
 
4 3 
 
 Exer 'citations Divine. 
 
 Lib. 
 
 fzshSmSys 
 
 wvmiasm; 
 
 no-nn 
 
 T 8 * » 
 
 The Prophets had the 
 dr ^a"nes> with the in- 
 terpretation of them. 
 
 £W/?« 
 
 before to them when they were awake,and foraetimes 
 thefe dreames were ^<%* vvpfaKti®, dreames in which 
 they faw fome fhapes and vifions^as lacob faw a ladder 
 in his dreamer fo Abraham in his dreame, faw the Car- 
 kafes,and fowles lighting upon them JSch. 15.8. Da2 
 tiiel faw the foure monarchies 5 reprefented by foure vi- 
 fiblefhapes, D^.4. and fometimes he revealed him- 
 felfcjinefymbolojtfithoutany vifible(hape$asto lofefk 
 Mat.i. and to the wife men, Mat. 2.12. 
 
 The Lord was onely author of thefe dreames,there 
 fore, (7^.3 7. 7. v/henlofeph is called bagnalhahbal* 
 fnothjx. is not well tranflated X^rrf of dreames^ for G 
 himfelfe is onely Lord ofdreames.The Seventie tran- 
 flatc it *w*vi*m>infomniMorjsi& it fignifieth not fimpl 
 a dreamer, but him who dreameth often, therefor' 
 hhalan&thisviths plurall number. Ifthe Lord revea. 
 led himfelfe in the forepart of the night as he did fr 
 Abraham^ then it was called [Tar demo} adeadfleepe, 
 I Sam. 2 6. ceciditfopor dorninifuper eos y id eft, magnus. 
 But if in the latter part of the night, then it was called 
 deepefleepeM^w, a dreame. To fome he revealed 
 himfelfe in a dreame,but he gave then not the interpre- 
 tation of it, as to the Butler and Baker. Some had the 
 interpretation of the dreame,but not the dreame,as Io- 
 fepb. Nebuchadnez,z>er had the dreame, but Darnel the 
 interpretation of it: but the Prophets of God, had 
 both the dreame and the interpretation of it,as Darnel. 
 The heathen fometimes had both the dreame and the 
 interj&ctation 3 as the Midianites had of the Barly cake 
 lud. 7 but this was for their definition : but the com- I 
 fortableireamesandvifions, with their interpretatil 
 ons,were onely revealed to the Prophets,for the good 
 of the Church. 
 
 Whether was the revelation by dreames, orbyvi- 
 fiens,the more perfeft revelation t 
 
 Intcnfivt 
 
■ ■ — «~— — ' — ■ ' " ■ ■ " • 
 
 Ho)V Gotl re<veaUdhimftlfc to his Church 
 
 49 
 
 imcnfivo the revelation byvifion was the more ex- 
 cellent, but ex 'ten 'five the revelation by dreames was 
 the more excellent, and that by vifion came neareft to 
 that which was intelledtuall, for they had noufe of 
 their fenfes in it,& the vifions were prefenied to their 
 underftanding oncly. When wee take up a thing by 
 fenfe^firft the fenfe tranfmitteth it to the phantafie,and 
 then the phantafie fendeth it to the underftanding^this 
 isthemoftimperfed: fort of knowledge. Secondly, 
 when the vifion is prefented to the phantafie onely, 
 and the phantafie (end eth it to the underftanding, this 
 is more perfed: than the former. And thirdly, when 
 the vifion is prefented t9 the underftanding onely, this 
 is a higher degree. 
 
 In the knowledge which they got by dreames, firft, 
 they had thedreame,and when they were awake they 
 got the underftanding of it ; but in a vifion they pre- 
 sently underftood the thing prefented unto them. Be- 
 caufe the revelation by vifion was the more perfeft 
 fort of knowledge; therefore Ioel faith your young men 
 flail fee vtfions, and then he added, your old men flail 
 dreamc dr earnests the more imperfect fort of revelati- 
 on, loel i.i%. 
 
 Itmay be asked why God revealed himfelfe xhis 
 way by dreames? 
 
 The reafons were thefe. Firftthefe things which 
 we begin to thinke upon when we are awake we begin 
 to try them by reafon, and if reafon approve them not 
 thenwereje&them 3 butinadreame the mind recei- 
 veth things not examining them by reafon. In mat- 
 ters Divine the leffe that reafon hatha hand in admit- 
 ting of them the better it is, and here it was better for 
 the Prophets to be ruled by God, and fitter for them 
 to be fchollers than judges. 
 The fecond reafon why he taught his Prophets by 
 Fffffff dreames 
 
 Rcvektio 
 
 Cintcnfivs 
 £ cxtwfiva. 
 
 Somethings are pre- 
 sented to the fenfe, 
 fomethings to the 
 phantafie * and feme 
 
 things to the under- 
 Handing. 
 
 Anfti. 
 The reafon why God 
 revealed hioofslfe by 
 dreames* 
 
 ltt*p»*i 
 
5° 
 
 Exer citations ViYtne. 
 
 jLeafwz, 
 
 How the Lord revealed 
 himfelfe to his Pro- 
 phets by the holy Sfi- 
 
 nt. 
 
 'Brufm inptxtottuthtm. 
 
 cyan 
 
 What fofct of revelation i 
 was by y r i m zad 
 
 
 Lib.i. 
 
 dreames was this, to let them fee how f arte his power 
 exceeded the power of men; formatters cannot teach 
 their fchollers, but when they are awake and giving 
 heed: but God can teach his Prophets in a deepe 
 fleepeandinadreame; which gave the Prophets to 
 undcrftand what great commandement, the Lord had 
 over all the faculties of their mindes. 
 
 Thirdly, he revealed himfelfe in dreames to them, to 
 let them underftand^ that death tooke not away all 
 knowledge from man, and that there was another way 
 to get knowledge,tbanby difcourfe or reafon. 
 
 The third way, how the Lord revealed himfelfe to 
 his Prophets; was by ruah hakkodejh^ by the holy Spi- . 
 rit; then the Prophets had all the ufeof their fenfes^l 
 hearing one fpeaking to t hernias we do every one ano-j 
 ther,and feeing,&c. and the more ufc that they had ofj 
 their fenfes, the more unperfeft was their revelation.! 
 Others diftingui ill this fort of revelation which was 
 by the holy Spirit,from that which was properly cal- 
 led prophefie : they fay thefe who fpake by the holy 
 fpirit,and were Prophets in that fenfe, they werenoc 
 called to attend ftill as Prophets; fuch as was D avid z 
 King^and Darnel a. Couitier:But\E/iy and Jeremy were 
 Prophets properly fo called : becaufe they weighted 
 ftill, and attended in the fchoole of the prophets. 
 The fourth way, how God revealed himfelfe, was by 
 vrzwand thummim^znA they are alwayes joyned toge 
 ther except in two places in the Scripture,£*0. 17.21* 
 audi Sam. 2%. 8. This was a different kind of revela- 
 tion from the former.- for bythisthePrieftdid no 
 Prophefie, neither madefongsto the pray fe of God : 
 but having put on this breft plate, it was a figne to him 
 that God would anfwere thefe doubts,which he asked 
 ofhim x and it is called the breftplate of judgements 
 mifyat fignifieth., either the adminiftration of publike 
 
 judge* 
 
 
Bete God repealed himfelfe to his Church 
 
 judgeracnts 3J E/i4i.3.orprivateafFaircs 5 Pr<?.i3.23.^/? 
 qui abfumitur abfque judicio : there u that u dejfroyed 
 fir want of judgement^ that is : becaufc his family i$ 
 notrightlyadminiftred.lt is called then the breftplate 
 ofjudgementrbecaufethe Lord taught his people in 
 their doubtfull cafes j what to doe, by this urim and 
 thummim. 
 
 Exod. 28,30 .Thou fr alt put in the breaf plate Vrim and 
 Thummim. Some hold that the twelve precious Hones 
 fet in the breftplate, were called Vrim and Thummim: 
 as Kimchi; but the Text maketh againft that : for the 
 brcaftplate, and the Vrim and the Thummim are di- 
 ftinguifhedi/^ 30. Some ofthe Iewes againe incline 
 moft to this fenfe; that thefe two words Vrim and 
 Thummim were fet in the breaftplate,as holinefle to the 
 Lord was written in great letters upon a plate of gold, 
 and fet in the forehead of the highprieft. But it fee- 
 meth rather that they were two precious ftones given 
 by the Lord himfelfe, to be fet in the breftplate:and an 
 Ancient lew called Rabbi Bechai marketh, that thefe 
 two are fet down cumhe demonfirativo for their excel- 
 lencie. Neither faith the Lord thou (halt mzVeVrim 
 and Thummim as he fayd ofthe reft of the ornaments 
 ofthe Highprieft, thou lhalt make this or that. 
 
 It h commonly holden that the letters did fhineout 
 ofthe breaftplate of Aaron, whenthe Lord gave his 
 anfweres to him, that he might reade the anfwere by 
 the letters: but this could not be, as may appeareby 
 the forme ofthe breft plate following. 
 
 Fffffff 2 
 
 \ 
 
 The 
 
 ~ 
 
 The breftplate and the 
 Vrim and Thummim arc 
 diftingmftcd. 
 
 Wkxthh'Vr'miAi 
 Thummim werci 
 
 H dtmnfirmvm. 
 
 The letters did noc 
 make up the anfwer. 
 
't j,'«a.-;" " ■«■ 
 
 WM IW H I 
 
 52 
 
 /•jfyfei name 
 wa* written, 
 lUfch (as he it 
 
 6jMaym.ini 
 
 
 • 3 * 
 
 D 
 3 
 
 1 
 
 Exercitations Vt^vine, 
 
 The feme of the Breafi-ftate. 
 
 When David asked of the Lord, 1 Sam t i^i2.^iUthe 
 men ofKala dehvt'me and my men into the hands of Sauk 
 the Lord hy&jjfgiru, they will deliver thee : here the 
 letters in tkjfbreftplate would have made r,p this 
 whole an^Pcre 3 2od from lehuda^Samech from /*/^ 
 : G$eifrWa Gad, lod from Z w, Rcjh from /^^ 5 and 
 VrnfiomRcuben: butludgeszo. 8. when the 2 frae lit es 
 \jl _ asked 
 
HeT)> Gt A revealed bimfelfe to bis Church. 
 
 53 
 
 asked counfel of the Lord,who flull go up firft to bat- 
 tle againft Benjamjn^itw^s anfwered,/*/W<* nattechil- 
 la,/udafhaUgoe upfirftfiovi there was not fo many let- 
 ters in the breiiplaectoexprefie this anfwer, for there 
 wanted foure letters of the Alphabet in the breftplate, 
 p K>B»n*a Sam* 1 } .2 3. when I) <n//V enquired of the Lord 
 pall Igoe up againft the philtftimsf the Lord anfwered, 
 Thou ft) alt not go up, but fetch a compare behind them^ And 
 come upon them over againft the CMulberry trees. The 
 letters in the brcftplate could not cxpreffe all this, 
 therfoie it was not by the letters that the Lord an( we- 
 redthePrieft : but /when heehadon this breftplate, 
 A9>«o . or rationale upon him r then the Lord taught 
 him what to anfwere j and this breftplate was but a 
 •figne unto him, that the Lord fhould anfwere him, as 
 Sampfons haire was a figne unto him, that the Lord 
 would continue his ft rength with him as long as hee 
 kept his haire^how was the ftrength in Sampfons haire? 
 not as in the caufe, or in the fub jed:, but onely as in the 
 figne*. fo in the Apoftles garments and fhaddow $ they 
 were but a figne of their power which they had in hea- 
 ling miraculoufly . and lo was vrim and thummim but 
 a figne of this, that the Lord would anfwere the 
 Prieft. 
 
 The vrim and thummim were not alwayes with the 
 Arke $ for all the time of Saul they asked not counfeli 
 oft he Arke, 1 Chron.i^.^.Let us bring againethe Arke 
 of our God unto us : for we enquired not at it, in the dales of 
 Saul 1 they went ufually to aske counfeli in the Taber- 
 nacleand San&uary ofthe Lordjud 20. they went up 
 to Silo, where the Tabernacle was, to aske the Lord, 
 then the Arke was in the Tabernacle: bfct when the 
 Arke wasfeparated from the Tabernacle, t%y might 
 facrificeiu the Tabernacle. So they might aske the 
 Lord here by vrim and thummim although the Arke 
 
 Fffffffj was 
 
 mSnna 
 » • • - 
 
 There wanted roare Ice. 
 cert in the Breaftplacc. I 
 
 How tfie Lord taught 
 theprieft by Vrira and 
 Thummim, 
 
 The Vrim and Tham- 
 mim were a figae onely 
 that the Lord would an- 
 fwer chcPrieft. 
 
 The Vrim and Thum. 
 mim were not ever 
 with the Arke. 
 
54 
 
 Exer citations "Divine. 
 
 Lib. 
 
 They asked counfell of 
 the Lord at the Arke by 
 the Highf rieft. 
 
 How he fiood who af- 
 ked counfell by Vrim 
 and Thumoiim. 
 
 *«& 
 
 The Lord by Vrim and 
 Thurnmimanfvvered 
 diftmftly to every <}tie- 
 ftion. 
 
 was not there. When the Highprieft asked counfel for 
 David, at iVW>:the Arke was not there,nor the Taber- 
 nacle * butonely vrim and thummim ; but when the 
 Arke and the vrim and thummim were together, they 
 alwaies enquired the Lord before the Arke^and when 
 they were Separated; they turned their faces towards 
 the Arke , wherefoever it was, when they asked coun- 
 fell by the judgement of vrim and Thummim. When 
 Davidvjas in ZigUg^i Sam. 30. heasked counfellof 
 theLordbythePrieft : but neither the Arke nor the 
 Tabernacle was ever in Ziglag a towne of the Phili- 
 fiims. 
 
 When any are faide,to aske counfel of the Lord, who 
 were not Highprieft s :as the Ifraelites are faid thrice 
 to aske the Lord, Iud. 20.1 8.1 <?<*#*• 14. 3 7.and 23.2. 
 1 Chron. i4*they are underftoodto have done this by 
 theHighprieft,foriV//w # 27.2i.7^^is commanded 
 to aske counfell at the Lord, by Elcazerxhc High- 
 prieft. 
 
 The manner how he ftood who asked counfel of the 
 Lord by the Highprieft, Be fiall ft md before Elcazer 
 the Priejiwhojhall aske counfell for him hfter the judge- 
 ment of Vrim before the Lord^Num. 27. 2 i«he ftood not 
 direftly before the Highprieft,for then he iliould have 
 ftood betwixt him and th$ Arke: therfore lifhne fhold 
 betranflated/««v^ 5 alatere, orbefide thePrieft. He 
 ftood by the Highprieft when he asked counfell, and 
 he heard not what the Lord faid to thePrieft 3 but the 
 Prieft gave him hisanfwere. 
 
 Whentwo things are demanded of the Lord,he an- 
 fweredinordertothem.As 1 Sam, 23.9. mil they come 
 up * The Lord anfwered, they will come up.^Sohc an- 
 fweredtothefecond queftion, will they deliver me? 
 They will deliver thee. 
 
 They asked not counfell of the Lordby Vrim and 
 
 Thummim. 
 
HsTl> Gad n'vealed himfelfe to his Church. 
 
 55 
 
 Thummimbut in great and weighty matters, as David 
 after the death of.sW, 2 sam.i.So 2 $^.5. they asked 
 the Lord,fortheKing,for the common wealth or for 
 a tribe, or for making of warrcsj but in matters of lefTe 
 moment they asked not the Lord , by Vnm and Thum- 
 mim : as if any thing had beene committed to onescu- 
 ftody 3 and it was loft 5 they did not aske the Lord for 
 it by Vrtm and Thumm/m Jjut The oath of the Lord was 
 betwixt thcm.Exod. 2 2 .1 1. 
 
 When they got their anfwers by Vrim & Thumrmm, 
 the Lord confirmed their anfweres fometimes by lot. 
 As 1 Sam. io.8.heaskedfirftbyrr/wand Thummim^ 
 who fhould be King f and then it was confirmed by 
 lot.Sb when Iojhua divided the Land: Firft, hegothis 
 anfwerby Vrim and Thummim, and then he biddeth* 
 them caft lots 5 and as their lots afcended,he diftributed 
 unto them. Num. 26.55.WhentheHighprieftconful- 
 ted, he ftretched out his hands unto the Arke of the 
 Lord. iSam.i^.ig. colltge manumtm, drawinthine 
 hand. 
 
 The difference betwixt the predictions of the Pro- 
 phets and the P rieft, by Vrim and Thummim was this. 
 The Prophets when they foretold things, utfutura in 
 fapfisjs to fallout inthemfelves ^ then they alwayes 
 fell out : but when they foretold things as they wer e 
 in their caufes; then they might fall out,or not fall out. 
 Example,^)' faith to Ezekfas,fet thy houfem order y for 
 thoujha/t dic^and not UvdyEfay 38.1. looking to the fe- 
 cond caufeSj and to Hezek/as,he fhall dye.But looking 
 to the event, he fhall not dye. So 1 King'^n. 20. The 
 Lord threatned to bring a judgement upon Ahab^and 
 yet upon his humiliation fpared him. So the Lord 
 threatned Ninivy, forty dates and 'Ninivy fhal be dcjlroi- 
 edjonah. 3. 4. and yet when they humbled themfelves 
 they were not deft royed.But that which was revealed 
 
 Fffffff 4 by 
 
 TKcy akkcdcounfcllby 
 Vrim and Thumnrum 
 oncly mmatrersof 
 
 we^hc. 
 
 God confirmed his an* 
 AvTtfi lorn times by lot. 
 
 
 A difference beweene 
 thepredi^iansofthc 
 Priefts by Vrim and 
 rhummi«i,and the pre* 
 didions of the Pro- 
 phets. 
 
 Prophcficsastheyrc- 
 f^eft the fecond caufes 
 and events* 
 
 I 
 
5« 
 
 Exer citations Divine. 
 
 Lib. 
 
 Jtnfm 
 
 VtfiontRwWifr 
 
 CD*11M*radiee, 
 P11 * a fajfc derivatio. 
 
 CD^QIDaradice, 
 f DX a fajie derivation. 
 
 to exclude the radicall 
 ktter,for there is duplex 
 ^ew,hereand Mtybit 
 excluded; 
 
 oarr 
 
 « ▼ 
 
 j by the Highprieft 5 whenhe tookc on Vrim and Thum- 
 mim^ tooke alwayes effect. 
 
 But it may befaide, Iud.20.23. fhulll goe up to the 
 battle agawft the children oj "Benjamin our brother f The 
 Lord anfwercd D <70 up agawjl him. And yet they were 
 killed. 
 
 In this firft anfwer the Lord fheweth, that they had 
 juft caufe to make wane againft Benjamin 5 but he an- 
 fwerednot to the fucceffe of the battell,becaufe they 
 were not as yet humbled 5 and they trufted too much 
 to their owne ftrength. But when Phineas demanded 
 what they fhould doe, vcrf 2 8 • when they were hum- 
 bled: they got a diredl and more diftinftanfwere : 
 Coe np y far to morrow J will deliver them into thins 
 hand. 
 
 Bellarmine the Iefuite,that he may proove the infalli- 
 bility of the Pope in judgeing in matters of faith 3 al- 
 ledgeth the Vrim and the Thummim^ which were upon 
 thebreftplateoftheHighprieft; which dire&edhim 
 that he could not erre in judgement. But this reafon 
 is faulty many wayes. Firft, in the dirivation of the 
 namesjfor he deriveth Vrim from the root jar ah which 
 fignifieth, to teach $ whereas it isdirived from \_or~] to 
 give light. So he deriveth thummim from the roote 
 aman^ which fignifieth to beleeve, whereas it com- 
 meth frdm tamam y to make a thing perfeft. The Se- 
 venty tranflate thefe words 3 Mhoexyju&M^ as yee 
 would fay , manifeji l atio & verity. And fo doth Eii- 
 rome. But this they doe ah**nifltvJ£f 3 and they refped 
 more the end here, wherefore they were put into the 
 breftplate, than their proper fignification . For as 
 Vrim properly fignifieth brightneffe, and figuratively 
 cfeW& becaufe that which maketh all things manifeft 
 is the light, Ephef.5.13. and this Thummim properly 
 fignifieth perfection $ fo figuratively in things fpititu- 1 
 
 i ^ ^ 
 
Ho7t> God repealed bimfelfe to his Church. 
 
 57 
 
 all,;tfignifieth verity. The Seventy looking to the fi- 
 gurative fignificatioiyranflate them this wayes. 
 
 Secondly, put the cafe that Vnm and ihummim fig- 
 nifieddodrine and verity, yet it will not follow that 
 the Highpriefts might not erre:forby thefewere fig- 
 nified not what fort of men they were, but what fort 
 of men they ought tobc.iV0.16.1o. A divine fentence 
 is in the lips of the Ktng 7 and his mouth tranfgrejfeth not 
 in judgement. Here is a clearer place that the King of 
 Spaine cannot erre in judgemeot, than that the Pope 
 cannot erre in judgement 5 if yee will take words as 
 they fland 5 But the meaning of the words is, a divine 
 fenterce ought to he in the lips of the King 5 and then 
 his mouth will not tranfgrefie in judgement. Sothefe 
 twoarefetinthebreftpkteof^r0#, to teach him his 
 dutie,but they were not notes of his infallibility. And 
 if by rrimjhcy would inferre his infallibility in judge- 
 ment,foby Thummim> they may inferre his holinefle 
 of life 5 and fo none of the Popes were profane and 
 wicked men. 
 
 Thirdly 3 thisbrefiplatefcrvednotfbra triall of his 
 doctrine, but onely for foretelling of the doubtfull 
 events ofthingSjfor their doftrine was tobetryed by 
 the law and by the tcftimony,jE/i. 8. 
 
 Fourthly,if Vriman&Thun mim fjgnified verity and 
 judgement, then k fhould follow, that none of the 
 Highpriefts could erre : but wee know that Vrijah the 
 Highprieft in the time ofAhaz^ brought the paterne of 
 the Altar of Danjafcus, and placed it in lerufxlem. 
 2 King.id.6.AndC^^crred,whenhe condemned 
 Chrift to death. 
 
 Laftly,let this be granted, that the Highprieft under 
 the law could not erre $ therefore that ey ther Peter or 
 the Popehis fucceffbr (as they alledge)cbuld not erre, 
 it will not follow, tor. this privilcdge,7*<tf to erre^ be- 
 longeth^ 
 
 V 
 
 v 
 
 The Highpricfts 
 erre. 
 V 
 
 might 
 
53 
 
 Exercitations Divine. 
 
 Lib. i • 
 
 ■ 
 Jtnf»* 
 
 How long the gift af 
 paophefie indurcd un- 
 der theoldTeftament, 
 
 See Shinier us in 
 
 The gift ofprophefie gi- 
 ven under the new tc- 
 ftament. 
 
 T T 5 - * 
 
 
 I The Ievres cabalifticafl 
 | obfervationblafphe- 
 I mous. 
 
 longethto none, but to Iefus Chrift, of whom the 
 Highprieft was atipe^whohadboth Vrirn and Thum- 
 mim, purity of doctrine and perfedtionof life. 
 
 How long did the gift ofprophefie endure in the fe- 
 cond Temple. 
 
 The gift ofprophefie endured under the oldTefta- 
 ment until the time of the Macedonian Empire. When 
 \jAkxmder the great did reigne, Nehemiah makech 
 mention of one laddtts the Highprieft,iWA. 12.7. who 
 met Alexander, wheahecame againft Ierufalem.Novf 
 if there had beene none, who were infallibly diredled 
 by the Spirit of God at this time; who could have put 
 this into the canonicall Scripture it being hiftoricall £ 
 therefore there behoved to be one at this time, who 
 had the fpirit ofprophefie, and was one of the matters 
 of thegreat Synagogue, who did this,and then the Sun 
 went downe uponthe Prophets, Micab. 3. and the gift 
 ofprophefie ceafed. 
 
 The gift ofprophefie was beftowed anew againe, in 
 the fecond Temple,under the new Teftament, leel.i . 
 / willpowre out myjjtirit upon allflefh^andyottryong men 
 pall fee vifiont^&c. 
 
 This gift lafted inthe Church, till the fecond Tem- 
 ple was deftroyed. Thelewesby acertaine kindeof 
 A'4^/4called^^^r/^ 5 obferveupon Hagg. 1.8. it is 
 written there ekkahhda^l will be glorified, becaufe the 
 word wanteth the letter n in the end of it, which let- 
 ter ftandeth for five $ they fay that the want of this n, 
 fheweth the want of five things in the fecond Temple, 
 which were in the firft. The Arke,the mercy feat, and 
 Cheruhims. Secondly,the fire from Heaven.Thirdly, 
 the majefty of Divine prefence calledyMtW. Fourth- 
 ly, the holy Ghoft. Andfiftly, Trim and Thum??rim. 
 But this rabbinicall obfervation is mod impious,& fer- 
 veth to overthrow all the whole NewTeltament, to 
 
 deny 
 
HoTtf God repealed him/elf etc his Church. 
 
 deny IcfusChrifh and tocondcmnchis- Apoftlcs and 
 Evangeliits^as though they had not the gift of the 
 holy spirit when they wrote during the time of the fe- 
 cond Temple : and chis is contrary to the very lcope 
 ofthe Pvo^hex^Hagg.i.S.Co tip into the mount aine^and 
 bring wood to build this houfc.andl rvil take plea fur e rn it y 
 and I wiUbeglortfied^fiitbthe Lord^andHagg.i .9. The 
 glory of the latter houfefh all be greater than the former , 
 and in this place will J gwepcacejaith the Lord. 
 
 Whether were the Arkc, the Vnm and Thummim^ 
 and the holy fire in the fecond Temple or not i 
 
 Although there was greater fpirituall beauty in the 
 fecond Temple, than in the firft , yet the fecond Tem- 
 ple wanted this typicall Ark, the FrtmandThummim, 
 and the fire 5 therefore it is but a fable of theirs, who 
 ay,that Titm after he had deftroicd the fecond Tern- 
 
 59 
 
 1 
 
 plc 3 broughttheArketoi?0/^in his triumphes; but 
 the Arkewr.s never feene in the fecond Temple ; and 
 jefl'phfto^vjho was an eye witnefTe of Tarn triumphes 
 fliewetb, that it was oncly but the table ofthe flicw- 
 3tead which Titus carried away in his triumphes, and 
 is fcere yet pi&ured there. 
 
 The Vrim and Thummim were not in the fecond 
 Temple, but the graces fignificd by them . 
 
 But it may be laid^Neh.j. 65 .and Ezra.i .6.3. That 
 theyjhouldnoteateofthe mojl holy things^ untill there 
 flood up a Trieftwith Vrim and with Thummim. 
 
 It is the n anncr ofthe Scriptures to expreffe the na- 
 ure ofthe Church under the NewTeftament,byfi- 
 
 uresand tipes which were under he Old Teftament : 
 b by Vrim & Thnwmtm whkh were in the firft Tem- 
 
 le; to expreffe the perfection ofthe Piriefls, which 
 ihould be in the fecond Temple- 
 
 Thclaft way, how God revealed himfelfe in the fe- 
 :ond Temple, wasbythepoole Bcthefda: when the 
 
 Aneell 
 
 Anfw. 
 The A ike was not in 
 the fecond Temple- 
 
 lo/iphu5ant.lib,n. 
 
 Qbjeft, 
 
 Anfw* 
 The new Tcftamert 
 expreifcth things f©~ne- 
 tirrcs tinder types of the 
 oid Teftament. 
 
 Hewrhc Lgr4 revealed 
 \ im&lfehy the pooie 
 Beth/da. 
 
6o 
 
 Exercitations ViYuie. 
 
 Lib. i 
 
 An Angell cannot 
 
 workc a Miracle, 
 
 What Angell wrought 
 this Miracle, 
 
 ■■vao 
 
 Conclftji* 
 
 Angel came downatcertaine times to ftirrc the poole, 
 then whofoever after the fit "ft troubling of the water ftep- 
 pedwjve was cured ofwhatfoever dtfeufe. 1 oh. 5. 4. It was 
 xiotthe Angel that cured them hererforit is atrue Axi- 
 ome of the Schoolemen,/>drj nature nonpoteft fuferare 
 naturamjsx Angell is but a part of nature, therefore he 
 cannot worke a miracle,which is above nature.Itwas 
 Chrift himfelfe who wrought the miracle, it washee 
 who loofedthe prisoner s^ Pfi. 1 ^6. Mattir,\s fo to loofe 
 the bound,that they have ufe both of their hands and 
 feete, to leapc as freely as the Grafhopper doih^which 
 hath legs to leape upon the earth ,Levit. 1 1 .2 1 . So the di- 
 feafed were loofed, that they might leape and goe 
 (height upon their owne feete. By Angell herefome 
 underftand the power of God, who ufeth his Angels x 
 as his minifters to worke many things below here; and 
 therefore the Scventteput God in place of the Angell, 
 as Ecclef^ .6. Say not before the Angell \it was an crrour. 
 But the Seventie tranflate it y^"*/^/;^^™™ 0«, 
 for the Chaldes ufetoafcribe the worke of God to 
 his minifters, the Angels. But it is better to afcribe this 
 miracle here, to the Angell of the covenant Iefus 
 Chrift. TcrtuUian faith, that the operation ofthe fifh- 
 : poole being now to ceafe and to loofe the vertue of it, 
 our Saviour curing him who had beene long difeafed, 
 being at the poole, gave thereby an entrance to all fick 
 perfons to come unto him : as if he fliould have fayd, 
 hethatdefires to be wholes let him not come to the 
 poole, or expeft the comming downe of the Angell : 
 forwhenhecommeth, he health but one; but come 
 unto me, and I fliall heale *you all. 
 
 Theconclufionofthisis, feeing wee have a more 
 cleare manifeftacion ofthe will of God by Chrift,than 
 they had under the Law; let us beware to offend him 
 now. He that dejfrifvdMoyfes law^Heb. 10.2 8 . dyed wit h- 
 
 out 
 
 
Cfth neceffity of the Word written. 
 
 6x 
 
 mt mercy jwdcr two or three mtnefies, of Ijqxv much fo rer 
 WmflimcNt flail we be thought worthy of,ifwc treade 
 dcr under footc the S onne ofG od f 
 
 nn- 
 
 EXERCITAT. VUL 
 
 Of the nccefity of the Word written. 
 
 Ioh. 20. 31. But thefe urc written that yee might 
 
 belce've* 
 
 GOdrhoughtitneceflary, after that hehad taught 
 his Church by Word^next to teach her by write. 
 There is a twofold neceffity. The firft is called an ab- 
 folutc neceffity : the fecond of expedience. Againe, 
 ,Gods revealed wil was neceflary to al men 5 asa caufe j 
 [but his written word was necc lTary as an inftrumentall 
 jcaufe; and this word is confidered either effentially, 
 or ac cidentally . EfTcntially for the word : Accidentally 
 for the word written: this writtcn^and unwritten word 
 differonelyasa man naked 3 andc loathed^ for there is 
 no change in the nature and fubftance here. And that 
 we may the better underftand the neceffity of the wri- 
 ting of the word, we muft dift inguifh here the dates of 
 rheChurch.Firftjfihe was in a familyor oeconomik.Se- 
 condly , (he wa s-NafttfaH 3 difperfed through the c oun- 
 tryof thelewes. Thirdly, (lie was Ecumenicall or 
 Catholic^ difperfed through the whole world. So 
 J ong as (lie was in a family, andtheFatriarches lived 
 ong, to record to the pofterity, the word and the 
 orkesof God 5 then God taught his Church by 
 his word unwritten. But when his Church began 
 to bee .enlarged, firft through Jiuft^ and *hen 
 rhroughtTic whole world, it was needfull 't&have the 
 ^ - Word 1 
 
 A twofold neceffity of 
 the wqjd wricKHt 
 
 The Aatesofthe 
 Church diftinguifced. 
 
 
6z 
 
 Exercitations Divine. 
 
 Lib 
 
 Why God would have 
 his word writtea. 
 
 God rcvealeth himfelfe 
 moft furely to us by his 
 word. 
 
 &&c(o7*£?r\fy>K. 
 
 The Church is not the 
 laft refolutionofour 
 faith* 
 
 Somethings tie 5dc &* 
 de vcrbo fide) > fame - 
 thmgs deverbofidej, but 
 noide fide prim trio, 
 fomethings neither de 
 fib- either di verba 
 
 wordfetdowne in write; becaufc then the Fathers 
 were not of fo long a life, to record tothepofterity, 
 the word andtheworkesofGod. Againe he did this 
 toobviatthecraftoftheDivell, and the coanterfeite 
 writings of the falfe Apoftles. 
 
 Itwasneceflary then,thatthe word fhould be writ- 
 tenth it the Church might have a greater certainty 
 of their falvation. See how farrethe Lord commen- 
 dethuntous, the certainty which wee have by the 
 Scripture^ above all other fort of revelation. 2 Pet. 1. 
 ig.Wc havealfo a more foreword of vrophefic : here the 
 certainty ofthc Scriptures, is preferred to the trans- 
 figuration in the mount. Secondly, the Apoftle Gal. 
 1. 8. preferred it to the revelation made by Angells, 
 if m AngeUjhonld come from heaven And teach any other 
 Gojpell, let himbeaccurfed. Thirdly, Chrift himfelfe 
 preferred the certainty of CMoyfes and the Prophets. 
 If one fhould come from the dead and teach us. Luke 
 
 The Church of Rome then doth great wrong to 
 Chriftians^when thy would make the laft ground and 
 ftay of Chriftian faith, to be the Church onely; But 
 we are built upon the foundation of the Prophets^andApo- 
 //^,£/>fe.2.2o.TheLordwhen hedwelt betweene 
 the Cherubims,hefet the Candlefticke upon his right 
 hand, and the table with the fhewbread upon his left 
 hand: to teach us, that the Scriptures are to be pre- 
 ferred ftill to the teftimony of the Church; and that 
 we muft reft upon their tcftirnony primano . 
 Whether is itan Article of our faith, to.beleevethat 
 the Scriptures are the Word of God or not ? 
 
 Some things are both defide^ <jr deverbo fidci $ as 
 Chrift is Emmanuel. Secondly, fomethings are de wr- 
 bofidei but not de fide primario&s P tul left his c loake at 
 Tfoas. Thirdly, fomethings are dcfde,but non de vcrbo 
 
 fidei, 
 
Of the necefftty of the Word written. 
 
 ** 
 
 Ar 
 
 fi t&/,which arc the conclufionsdrawnc from thecano- 
 nicall word by conicquence. And thefe are either 
 drawn from the word generally ,asthis,f^if the Scrip, 
 turcs are tht word of God: for this is evident from the 
 whole word generally, and although this be a princi- 
 ple in it ielfe 5 which ought firft to be beleeved; yet in 
 my conception, andmanncrof takingup, it isacon- 
 clufion ar iling frfcm that majefty and Divine chara&er 
 Which is in the word it fclfe: or the particular conclu- 
 iionsdrawne from the word, they are dc fide, non de 
 vcrbofidet, as when a manconcludcth his owne parti- 
 cular juftification from the word; as I/^w^amjufti- 
 fied, eft de fide mea, and not a part of the canonicall 
 word, but an application arifing from it. Fourthly, 
 forriething are neither de fide nor de vcrbofidei. 
 
 Secondly, we way anfwereto this: whether the word 
 written be an article of our faith or not. The articles 
 of our faith are either taken generally,or fpecially:ge- 
 nerally, for all that is contained in the Scriptures, or 
 Hiay be deduced by was of confequence from the 
 Scriptures; the nit is not an article of our faith, tobe- 
 leevethe canon of the Scriptures. Secondly, fpecial- 
 ly for that which is contained in the Creede; for the 
 Creede is the fub fiance of that which is contained in 
 theScriptures;andthenitisan article of ourfaithto 
 beleeve the Cannon of the Scriptures. 
 
 The Scriptures of God, are confidered eflentially, 
 or accidentally. EfTentially, as theyproceede from 
 God; accidentally againe, as they were written by 
 fuchandfuchmen. Asthey proceede from God,, we 
 
 {muft beleeve themtobetrue, and to beethe roeanes 
 of our falvation; forfaving truth is onelyfrom Ciod. 
 - But ifweconfidcr them but accidentally, as they are 
 written by fuchandfuchmen, then it is not an article 
 of our faith to beleeve them* fork maketh not to our 
 
 falvation 
 
 tides of our faith 3 
 taken generally or fpc« 
 ciaily. 
 
 The Scriptures confafe- 
 re<i eflentiajly ©r acci- 
 dentally. 
 
 1 
 
#4 
 
 Exercitations Divine. 
 
 Lib. 
 
 igmrmth dxmmVdlii 
 nsgatio bxreticax 
 
 Negstio eft bmtica pw 
 ace idem, fed ignoratie 
 nMtftdmnabilis, 
 
 . igtormU hie tftlnfir- 
 
 r mitatis & negatieeft 
 
 haretic* per accident. 
 
 Qjpeft. 
 
 Anfo 
 
 Cenclfijl* 
 
 falvation frimarib, to know that they were written by 
 fueh and fuch men. - 
 
 When the bookes in holy Scripture,carry the names 
 of thofe who wrote them^as the books o?Moyfes carry 
 his name$ if a man {hould deny thefe books to be writ- 
 tenby il/0y/k,andthenbe ignorant altogether of the 
 matter contained in them; then his ignorance were 
 damnable, and the denyall of them heretical^ They 
 -have Moyfes and the Prophets, Luke 1 6. 
 
 But if the writer of the bookebee notfetdowne in 
 the Scripture; ifaman (hould deny fuch a man to 
 write it, he fliould not be reputed as an hereticke for 
 that; and to be ignorant that fuch a man wrote it, this 
 w T ere not damnable ignorance. Example, itisholden 
 that P^/ wrote the Epiftle to the Hebrewes; now if a 
 man fhould deny that Paul wrote this Epiftle, he were 
 not to be holdenan hereticke for that, neither were hiJ 
 ignorance damnable. A man may be ignorant of this 
 or that booke, and yet be faved, and many were faved 
 before the bookes were written, and now many are fa- 
 ved who cannot readethe Scriptures. 
 
 But when a man doubteth of the order and number 
 •ofthe bookes in the Cannon, this argueth but his un-j 
 skilfulnefTe and infirmity; and the denyall of the num-j 
 ber and order of thefe bookcs,is but hereticall by acci- 
 dent, and the ignorance is not damnable. 
 
 When we beleeve fuch abooke to be written by* 
 fucha.man, whether beleeve we this by a juftifying- 
 faith, or byanhiftoricallfaith ? 
 
 When we beleeve that fuch a man wrote this booke, 
 this is but an hiftoricall faith, and this we have by thd 
 Church: but that which is dogmaticall in this book, j 
 that we muft beleeve out ofthe word it felfe; we being j 
 illuminated by the Spirit. 
 The conclusion of this is: Seeing God hath revealed] 
 
 his 
 
The Prerogatives of the holy Morittrs. 
 
 65 
 
 his will in his word written to us, and remitted us al- 
 wayes to th€ law and the teftimony,Efay 8 . 1 o A oh. 5.49. 
 fearch the Serif tares: therefore thole who leave the 
 Scriptures, and make choyfe of traditions 5 they for - 
 fake the fount at nt of living waters, and digge Ci femes to 
 t hem fe Ives that can hold no water ^ ler. 2 . 1 3 . 
 
 EXERCITAT. IX, 
 
 Of the Jingular prerogatives which the fecreUrm of 
 the holy Ghojl had,who wrote the Scriptures. 
 
 2 Pet. 1. 2 1 . \*A 'nd the holy men of God Jpake as they 
 were moved by the holy Ghojl. 
 
 THe holy men of God, who were infpired by the 
 holy Spirit to write the Scriptures : Firft they 
 were immediately called by God. Gal.uiz.Forthe 
 Gojpel which if reached J received it not of man, neyther 
 w*s It aught but by the revelation oflefns Chrift$hcy had 
 not their calling from man, but immediatly from God. 
 They had their calling intuitu Ecclefit, 1 Cor. 3. 2. fed 
 non mtcrventu -Eo7f/?*:thatis,God ordained thefe offi- 
 ces for the good of the church, & it was for the church 
 caufe that he appointed them.; but they had not their 
 calling from the church But Preachers now have their 
 calling both intuituEcclefa^etinterventuEcclefdithcre 
 is immcdietas r.xtionc fnppofiti^et immcdietM ratione vir- 
 tutis : the firft is, when the perfon is immediatly fepa- 
 rated by God to fuch a calling ; the fecond is, when 
 the graces and calling, are immediatly givenby God. 
 When Miniftersare called, they have their gifts imme- 
 diately from G od,and fo they have their calling; there 
 
 G ggg 
 
 cr a pr 
 
 b&5 
 
 mterve- 
 
 Priri£*t{i] 
 
 Voc&* r intuitu ecclefU* 
 
 tto v<?/< 
 
 eft Lintcrventuecrte, 
 
 Cfuppiftt. 
 
 IJilTtUtH* 
 
66 
 
 Exer citations Divine. 
 
 Lib. 
 
 McepbomAbX 
 
 
 Cljeif. 
 
 Anfw. 
 The Apoftles and Pro' 
 phets learned their hu- 
 mane Sciences and Arrs 
 from men-, but not their 
 divine knowledge. 
 
 Simile. 
 The Prophets know- 
 ledge was kept by lea- 
 ding. 
 
 DantVQ.andi Tim. 
 4.13. 
 
 prerogative a. 
 
 The meafure of the 
 Prophets and, Apoftles 
 knowledge. 
 
 interveneth no fuppofitum, or midftbetweene God 
 and them : but for the appointing and defigning of 
 them to fuch places s that they have from the Church. 
 But the Apoftles were called imuiediatly, both ratione 
 fuppojiti ef virtutis ; they had their gifts imrnediatly 
 from God, neyther were they defigned to fuch and 
 fuch places astheMiniftcrsare now. 
 
 The Prophetsand Apoftles weie imrnediatly called 
 by God, and therefore Matthias was chofen by lotto 
 beanApoftle, becaufethelot is imrnediatly dire&ed 
 by the hand of God $ but Preachers now fhould not be 
 chofen by lot. Zeno the Emperor tempted God in this 
 cafe, laying a paper upon the Altar, that God might 
 write in the paper the name of him, who /hould be Bi- 
 fhop of Constantinople 5 but Flavitias corrupting the 
 Sexton of the Church, caufed him to write in his 
 name^and fo was made Bifhop ofConJlantinople. 
 
 But Mofes learned from the Egyptians , and Daniel 
 fromtheC^/^^:thereforeit may feeme that they 
 had not their calling imrnediatly from God . 
 
 They had the learning of humane fciences and trades 
 from men ; as Paul learned from men to be a Tent-ma« 
 Iter : fo Mojfcs learned thefe humane fciences from the 
 Egyptians, and Daniel from the Chaldeans; but their 
 knowledge,as Prophets and Apoftles imrnediatly was 
 from God. Although they had their divine knowledge 
 imrnediatly from G od,yetthey were to entertaine it by 
 reading, as the fy re, that came from heaven upon .the I 
 Altar was miraculous; yet when it was once kindled, 
 they kept it in with wood,as we do our fire: So the Pro- 
 phets knowledge was preferred by reading, as ours is. 
 
 Their fecond prerogative, was the meafure of know- 
 ledgethey.had in matters Divine.Theirknowledge far 
 differed from the knowledge of Chrift; this was vifio 
 vnionis^ and this excelled the knowledge of all crea- 
 tures 
 
 
The Prerogatives of the hely Writers. 
 
 <*? 
 
 tures,cven of the Angclsrthis was not calledprophefic, 
 as he was comprehenfor, but as he was viator here upon 
 the earth,this his illumination is called Prophefie^hc is 
 called the great Prophet, Dcut.1S.15. and in this fort 
 of knowledge he excelled both men and Angels. Se- 
 condly, their knowledge differed from the knowledge 
 ofAngels,andthe glorified Spirits: for prophefie as 
 Peter iakh,z Pet. 1.19. is like a, light fiinmgw a darke 
 f lace, but in Heaven there is no darkeneffe. 
 
 Thirdly, their knowledge differed from the know- 
 ledge that Paul had, when he was taken up to the third 
 heaven;& thiswascalled vifie raptu* : their know legde 
 was farre inferiour to all thefe forts of knowledge $ 
 but it farre exceeded all the knowledge that we have. 
 
 Whether had the Prophets of God,and the Secreta- 
 ries of the holy Ghoft,t his their Prophefie, and divine 
 knowledgc,by way of habit or no < 
 
 They had not this gift of prophefie byway of habit, 
 as the children of God have their faith; and as BezaUett 
 and A holiab, although they had their knowledge im- 
 mediatly from God, to worke all curious workesin 
 the Tabernacle, yet they kept ftill this their know- 
 ledge as an ordinary habit 5 but this gift of prophefie, 
 the Prophets had it not as a habit, but they had neede 
 ftill of new illumination when they prophefied. Peter 
 compareth prophefie to a light Jhiningin a darke place, 
 2 Pet. 1 . 1 p .how long continueth light in a darke houfe? 
 no longer than a candle is there: fothis corufcation, 
 or glimpfe of the Spirir,contmued no longer with 
 them ; butwhentheSpiritwasilluminatingthem,and 
 teaching them i, they had the gift of prophefie even 
 as they had the gift of healing, but they could not 
 heale when and where they pleafed. Paul faith, 
 lbave leftTrophtrnus ficke at CMilctum,2 Tim.q.io.So 
 they could not prophefie when & where they pleafed, 
 Ggg g gg g2 a King. 
 
 tfpQ 
 
 vntcnu 
 \raptut 
 
 Serf- 
 
 Anfvf. 
 The Prophet! had not 
 the gift of prophefie 
 by fcabite. 
 
 Simile* 
 
*s 
 
 
 \ 
 
 Prerogative 3. 
 
 *he Prophets erred not 
 ln writing the Scrips 
 tu/es. 
 
 The Propheuarc called 
 ^he mouth ©f God. 
 
 Wherein the Prophets 
 a nd Apoftjes erred* 
 
 Exer citations V'tYine. 
 
 Lib. 
 
 1. 
 
 zKing.faiJ* The Lord hath hid it from me andhath not 
 told it me : they had not this prophefie as a permanent 
 habit; but as that, which was now and then revealed 
 unto them, ler.^i .7 .And it came topajfe after ten dayes 5 
 here the Prophet behoved to attend, untill he got a 
 new revelation from the Lord; and foraetimes they 
 waited longer, and fomctimesfhorter for this revela- 
 tion. 
 
 How differed the Prophets then from other men, 
 when they prophefied not ? 
 
 Firft, yee (hall fee a difference bctweenethem and 
 others who prophefied. Num.17. ^ tls &yd of thofe 
 "Pvoiphcts^prophetarunt c^ nonaddidernnt, that is, they 
 prophefied! but that day onely, that the Spirit came 
 upon them,but never after ; as the Hebrewes expound 
 it : but the Prophets of the Lord,propheficd often. 
 So 2 King.z^.The children of the Prophets came forth: 
 they prophefied, but this gift of prophefic continued 
 not with them : but thefe Prophets of the Lord, often 
 prophefied : And although they had not the habit of 
 prophefie, yet they were feparated by God for that 
 purpofe,to expeft ftill for new illumination. 
 
 The third prerogative, which the holy men ofGod: 
 had, was this, that they could not erre in their writing, 
 % Pet .1,2.1. The holy men ofGodJpake as they wcreintpi- 
 redby the holy Ghofi^Matth. 10.2 .Luk.ii.lf.LvkA.tj. 
 thercforethe Prophets were called, the mouth of God, 
 Luk.iqOfler.i*). ig.Thoujhalt be as my mouth. Hed 
 fpake not onely by their mouthes, but alfo they, were 
 his mouth. And contrary to this is that lying Spirit in 
 the mouth of the falfe Prophets, 1 King. 2 2.2 2. 
 
 The fecretaries of the holy Ghoft, erred fometimes 
 info me of their purpofes, and in fome circumftances 
 oft heir calling; butin thedo&rine it felfejhey never 
 erred, Peter in the transfiguration, knew not what hee 
 
 faydj, 
 
 
The Prerogatives of the holy writers* 
 
 6 9 
 
 fayd,Z,//)fr.9.33,i)4T;/Wwasmindedtobuildanhoufeto 
 G od 3 he asked of Nathan if he fhould doe fo,i Ckro.xj. 
 i. Nathan fayd to him - y Doe what is in thine heart. So 
 when El/ab flood before Samue\,iSam.i6. 6. Samuel 
 hyd: fur cly the Lords annointed is before me. So the Di- 
 fciples erred in their counfell, which they gave to Paul 
 forbidding him to goeup to lerufalem, A&. 2 1.4. But 
 the fpirit of God 5 taught the contrary by Agabus y vcrf 
 I j.Da e uid > FfaUi\6fdidm his hajtjhat all men are lyers: 
 hemeantjthat^w^/themanot God had madealye 
 to him j becaufe he thought the promife too long de- 
 ferred in getting of the kingdome. So when he wrote 
 a letter to loa% with Vriah^ in this hee was not Gods 
 fecretary 5 butthcDivels. But as they were thefecre- 
 tariesof God 5 and fpake by divine infpiration, they 
 could not er re. 
 
 But it may feeme 3 that all which they wrote in holy 
 Scriptures, was not done by divine infpiration : for 
 Paul wrote that he would come to Spaine^Rom. 15.24. 
 and yet he never came to Spaine. 
 
 We muft diftinguifli betweene their purpofes cxtcr- 
 nall, and their do&rine : they might erre in thefeex- 
 ternallpurpofes^ and refutations; but all which they 
 wrote of Chrlft, and maSfqrs of falvation, vtzsyea and 
 Jmen^i.C 'or .1.20, He wrote that hee was purpofed to 
 come to Spaine 5 and fo he was 5 but he was let, that he 
 could not come. 
 
 BiitP^/repented that hee wrote theEpiftle to the 
 Corinthians to grieve them 3 2 Cor.j.S .If this was writ- 
 ten by the infpiration of the holy Ghoft, why did hee 
 repent of it ? 
 
 /WwrotethisEpiftleto humble them, and when 
 he faw them exceflively forrowfull, that was the thing 
 that greeved him ; but it greeved him not flmply that 
 he wrote to them to humble them. When aChyror- 
 
 G gggggg y g ian 
 
 Ob)e&< 
 
 A *fe 
 
 Obj&i 
 
 A*j 
 
Exercitations Divine* 
 
 Otjeft. 
 
 M- 
 
 Objeft. 
 Wherein Peter erred. 
 
 Objcfl. 
 
 Anfw. 
 The Apoftles confre- 
 re d two manner of 
 wayes. 
 
 herein r 1 
 
 V 
 
 giancommcthtocure a wounded man, he putteththe 
 poore patient to great paine, and maketh him to cry 
 out, that greeveth him $ butitgreeveth him not when 
 he cureth himrfo it repented not Pauljhzx. he had writ- 
 ten to the Corinthians 'Joutix. repented him to fee them 
 fo fwallowed up with greefe. 
 
 But if the Scriptures be Divinely infpired, how fay 
 they,iWg.l6. 17. There were about three thoufandupon 
 thereofeofthehoufe. So ^#.2.40. and that day there 
 were added to the Churchy about three thoufand foules. Is 
 not the number of allthings,certainly knowneto God ? 
 
 The Scriptures fet downe the number that way,be- 
 caufe it is little matter, whether we know the number 
 or not. And fecondly, the Lord fpeaketh to us this 
 way in the Scripture after the manner of men. 
 
 Peter erred in the matter of faith, GW.2. 14. * 
 
 The error was not in the fubftance, but in the cir- 
 cumftance of the fa& : and where it is fayd, Gal. 2 . 14. 
 That Peter walked not uprightly according to the GoJpel$ 
 it is to beunderftood onelyof his converfation ; hee 
 erred here onely in this principle of ChrifHan Religi- 
 on $ not walking according to his knowledge, but he 
 erred not in his writing. 
 
 All men are fubjed to errour,the Prophets and Apo- 
 ftles are men,therefore fub je& to error. 
 
 TheProphets and Apoftles are conlidered as mem- 
 bers of the Church, and fo they might erre^ and they 
 pray as other men,Lord forgive us our finnes. Second- 
 ly, they are considered according to their fun&ions 
 and immediate callings and then they were above the 
 Church,and could not errc. 
 
 What needed Nathan to be fent to David to attend 
 him continually,one Prophet to another ? 
 
 Although one Prophet ftood not in neede ofanother^ 
 yet he who was both a King and a Prophet had neede 
 
 of 
 
The Prerogatives of the holy writers. 
 
 7* 
 
 of a Prophet to admonifh him : for Kings ftand in flip- 
 pcry places, and have neede of others to advertifc 
 
 them. 
 
 The Prophets, as they were Prophets, could not 
 erre 3 therefore, that colle&ion of the Iewes, is moft 
 impious : they fay that D avid vvilhed to the fonnes of 
 loab foure things, 2 Sam. 3.29. Firft that fome of them 
 might dye by the fword. Set ondly ? that fome ofthem 
 might dye of the bloody flixe. Thirdly ,that fome of 
 them might leane upon a ftaffe. And fourthly, that 
 fome of them might begge their bread. And fo they 
 fay it befell D**iW.r pofterity,for his finfullwifh. One 
 of them leaned upon a ftaffe, A fa was goutifh. One of 
 his pofterity was killed by the fword, as IoJidt.Oneof 
 them dyed of the AixQ^sRchoham. And one ofthem 
 begdhisbread, as Iehojachin. But this colle&ion is 
 moft impious ; for David [pake not here by a private 
 fpirit of revenge, but asa Prophet of God: and there- 
 fore when they aiTigne thefe to bee the caufes, why 
 thefe judgements befell Davids pofterity 5 they affigne 
 that for a caufe,which was not a caufe. 
 
 The fourth prerogative,they were holy men. Holi- 
 neffe diftinguifhed them from thofe Prophets which 
 were profane and unfan&ified 5 who had the gift of 
 illumination, but not of fan&ification : the Lord made 
 choife of none fuch to be his fecretaries, who were not mC 
 fan&ified. The Lords Prophet is called vir fpiritus, 
 the man of the Sprit, Uofg . 7. becaufe hee is ruled 5 and 
 guided by the hoIySpirit, that he become not profane. 
 If the very women, who fpun the curtaines to the Ta- 
 bernaclswerewifehearted,£*W.35.2^:. Much more 
 will the Lord have thofe, who are to build his houfe • 
 wife and holy men. Thofe who translated the Bible 
 into Greeke, yee fhall fee how often they changed 
 their faith, & were turne-coates: AqmUoiiL Chriftian 
 
 G gggggg4 h£ 
 
 Prert£df.4. 
 
 The pen-men of the 
 h(?lyGho(l,wcrcboly 
 
Ufcfe 
 
 7* 
 
 Exer citations Divine. 
 
 See more of Salomon in 
 thePoIittckcj. 
 
 $sp5^pfl/i 
 
 lllu. Cantceedoiter. 
 mi- ^perconeomirantia 
 
 How tsV differed ^iom 
 Fmitt and Barucb* 
 
 - F 
 
 Lib. i • 
 
 he became a lew. Symmtchu* was firft zSamaritanc^ 
 and then he became halfe lew, halfe Chriftian. Then 
 Theodotion, firft he was a follower oiTatianus the he- 
 reticke, and then he became a Marcionite, and thirdly 
 he became a Iew^but the P rophets of God, after they 
 were called^continued holy men, and never fell backe 
 againe. 
 
 God will have no man,but holy men to be his fecre- 
 taries,Z#£. 1 .70 .As hejpake by the mouth of his holy Pro- 
 pbets. Therefore Salomon being a Prophet, and one of 
 Godsfecreraries, behoved to be a holy man* and be- 
 ing holy he could not be a reprobate:hcnce he is called 
 ledidiah, The beloved of God,i Sam. 12.25. and whom 
 God loveth,heloveth to the end. 
 
 The holy men of God wrote as they- were m*wkm> 
 infpircd by God, the Spirit inlightned them, and di- 
 rected them when they wroterthey were infpired three 
 manner of way cs y firR,antecedcnter. Secondly ,per con* 
 comitantiam&ndthii;dly,ful?fequenter. 
 
 Firft, they were illuminatea antecedenter: when the 
 Lord revealed things to come to his Prophets, and 
 made them to write his prophefies j then their tongue, 
 was the fen of [a fwift writer^ Pfal. 45,1. That is, he not 
 onely indited thcfc prophefies unto them ; but alfo 
 ruled them fo, and guided them in writings even as a 
 maftcr guideth the hand of a young child, when he is 
 learning to write. 
 
 Secondly, he infpired them in writing theHiftories 
 and A<3s, after another manner fcr cone omit antiam: for 
 that which was done already, hee aflifted them foin 
 writing it downe; thai they were able to difecrne the 
 relations which they had from others, to bee true : as 
 Luke knew *we& accurately the truth of thefe things, 
 which hee had from thofe, who had heard and feene 
 Chrifband hee made a^mtj a perfeft declaration of 
 
 them, 
 
The Prerogatives of the holy tt>ritirs, 
 
 7? 
 
 their, there was a great difference betwixt him &7Vr - 
 fz/^who was Pauls Scribe 5 and wrote out his Epiftles, 
 Rom. 1 6. 2 2. or betwixt him and Baruch^shovMSlcrc- 
 mics Scribe. At. 3 8 .they were not lyi^^t thefecreta- 
 ries of the holy Ghoft,but iiwyiiw defcribebant ab alio: 
 they wrote only thofe things which leremiah and Paul j 
 indited to them 3 neither was fan£tification required in 
 themes they were their Scribes. But the Evangelifts 
 who faw not Chrift, yet they were the Secretaries of 
 the holy Ghoft,and holy men as they were his Secre- 
 taries, and directed by him to write. 
 Thirdly,he affifted them in writing fubfequcnterfht 
 holy G hoft revealed things to the Prophets long be- 
 fore, but when they were to write thefe things, the- 
 Spirit ofthe Lord brought the fame things to their me- 
 j mory againe,and indited thefe things unto them which, 
 I they had feene before in vifiou. At. 3^ 2. Taketheea 
 1 roule, and write therein all the words that lhavejpoken to 
 I thee^agamfi Ifrael and againfl luda^and again ft al the No- 
 i tionsxfrom the day that fjpake to thec^ even from the dates 
 I eflofias^unto this day. So loh* \d.i6.thc comforter which 
 I is the holy Ghojljvhom the Father ml fend in my name^he 
 Xfballteachyou al things ^andbringal things to your memo- 
 ry which I have toldyov; 
 
 Thefe Secretaries of the holy Ghoft, when they 
 W rote, habebant libcrtatcm cxcrcitij > fed non Recife atio- 
 nis, as they fay in the Schooles, they were not like 
 Blocks or Stones,but the Lord inclined their wils free- 
 ly to writerwhich putteth a difference betwixtthem,& 
 " e Sybils,and other Prophets of the divell, who were 
 blafted and diftrafted in their wits,when they prophe- 
 >d. When£///7;<ifent one ofthe children ofthe Pro- 
 hets, to annoint Jehu : onefaid to him, therefore com- 
 meththismaddefcHow; 2 King. 9. 11 ? They tooke the 
 Prophets to be madde, like unto the Heathenifh Pro- 
 phets, 
 
 ^txercitlj 
 
 LihcrtaiZ . 
 
 tfpecificttmii 
 
 A difference benrvixc 
 the Prophet* of God 
 and the Sj b ties, giPtq' 
 phets ofthe I>w€ll, 
 
74 
 
 tsajjv 
 
 The Prophets did not 
 write with paine and 
 ftadie. 
 
 y 
 
 Exercitations Divine. 
 
 Lib 
 
 phets, but they were inlightened by the Spirit wher 
 they prophefied, and the Lord re&ified their under- 
 ftanding, and tooke not away from them the right ufe 
 of their will. It is fayd ofSaul, when hee prophefied, 
 thattheevill fpirit of the Lord came upon him, i Sam. 
 1 8 . 1 o. And the Chaldie Paraphraft paraphrafeth it, c&- 
 pitfurerejie began to be mad : the Divell flopping the 
 paflages of his body, he wrought upon his melancholi- 
 ous humor,which is called Eft a diaboli^he divels baite$ 
 and then it is fay&jjthnabbesmpulit fe adprophetandum, , 
 which is never fpoken of the true Prophets in this 
 
 Congregation. 
 
 Although the Lords Secretaries had USertatem ex- 
 trcitij, yet they had not liber tat em $ ecificationis $ that 
 is, they mightnotleave that fubjeft which they were 
 called to write,and writeany other thing 5 as they plea- 
 fed •> they were neceffitated onely to write that, al- 
 though they wrote it freely. 
 
 Againe, thefe men when they wrote as the holy 
 Ghoft infpired them, they did it not with paine and 
 ftudy as we doe, but it came freely from them with- 
 out any paine or vexation of their fpirit. The Princes 
 when they heard B truck reade the prephefte oflcremiah, 
 after thai it w as cndited^ the) asked how did he write alt 
 thefe words at his mouth? AnlBaruch anfrvcredthem, He 
 pronounced all thefe words to mee with his mouthy and I 
 wrote themwithinkc intothe Booke^Icre.^6. 17.18. Sa- 
 lomon Czith^Eccles. 12.12. In making many bookes and in 
 readingthere is much w car ine(fe ofthefiejh^ but this was 
 no wearinefleto them; for they wrote this without 
 any paine or labour : and hence it fo!loweth,that thofe 
 tcwhom their writing hath beene troublefome and 
 painefull 3 have not beene the Secretaries oftheholy 
 Ghoft $ as 2 Mac. 2. 26. Hee that a/fayed to abridge the 
 five Bookes oflafon ; fayd, that it wxs not an eaftc thing, to 
 
 makl 
 
 . 
 
The Trerovatives of the hsiy Writers. 
 
 75 
 
 Why was John called 
 a DiYinc. 
 
 Anpa. 
 Ouomo do differ unt ; 
 5/*o>«fua&8t©A©>'*« 
 
 The Lord came to^e 
 wicked,but the word of 
 the Lord came to his 
 Prophets, 
 
 make this abridgement 5 but it required both fiv cat c and . 
 labour. 
 
 Seeing all that wrote the holy Scriptures were cnfpi- 
 red by the holy Ghoft 5 why was this Epithete appro* 
 priate to lohn^xo be called a D'w'me^Revc. 1 . 1 . For they 
 were all Divines who wrote the holy Scriptures. 
 
 The Greeke Fathers, when they fpake of Chrift, 
 and fpccially Chryfoftome^ they diftinguifh betweene 
 hKoviuidv, & iicxoyUv and they fay , A pud cateros a?co- 
 nom'i£ fulmen, fed apudlohannem thcologi& tonitrua ex- 
 tare. The reft when they defcribe the humanity of 
 Chrift, they doe it **7 owcuUv, but when Iohndckri- 
 beth the Divinity of Chrift,he doth it *J\$U*S$i*t \ and 
 they fay Matthew K^hiKovo^ (jr Johannes x *7« 6soa»>w, 
 in c 1 pit. 
 
 Obferve a difference betwixt thefe fpeeches, Th$ 
 Word of the Lord came to E fay ? to Jeremiah-^ and this 
 phrafe.'T"/-^ Lord came to Balaam Jo Abimclechjo Laban. 
 [Thefirftfjgnifieth, that the Lord put thefe holy men 
 intruft with his Word to be his Prophets^buthe never 
 iconcredited his word to thefe ptophane wretches: 
 therefore it is faidonely, Be came to them^ but never 
 [the Word of the Lord came to them. Hee concredited his 
 iWord to his Prophets, as to JEfay^ and Uremiah Kc r r 
 £#7?c^ , that is, as a pupill is concredited to the truft 
 lof his Tutor^ but hee never concredited his Word to 
 l:hefe wretches. 
 
 The Lord fpake *"# his Prophets, Hofea 1 .l.The Spirit 
 hf the Lord fpake in wf,thatis 5 inwardly revealed his f<S 
 Icrets to mee. Marke a difference betwixt thefe two 
 i-phrafes,Z0gf*i in aliquo & Loqui m all quern. 
 I Loqui inaliquo^ is when the Spirit of the Lord fpea- 
 |keth inwardly to the Prophets ^ Loqui inaltqucm eft 
 waledicere^o raile againft him : thus Num. 1 2 . Miriam 
 hquuta eft in Moftm^ ideft, maledixit Moft, Jhewurmu- 
 da gain ft CMofcs. The 
 
 3 tfotat htcYn&m 
 Tevelativmw. 
 
 loqui m aliqUtm ut 
 differ unt. 
 
7 6 
 
 Exerckations DiVine. 
 
 Lib. 
 
 i. 
 
 Qmcfafioni 
 
 Dcmefatuf. 
 
 Thecoflclufionof this is, Matth.io.io. It is not yee 
 that Jpeakc \Jbut the Sprit of your Father which fpeaketh in 
 you. So it was not they who wrote, but the Spirit of 
 the Lord in them. 2 King. 1 3 . When Ioajh the King of 
 Ifrael tooke a Bow in his hand^Elifha laid his hands upon 
 the Kings hands , andElifha bad himpoote ; and hefayd, 
 the Arrow of the Lords deliverance y and the Arrow of the 
 deliverance from Syria ; it was not the Kings hand that 
 directed the Arrow here, but it was the hand of the 
 Prophet laid upon the Kings hand which gave this 
 mighty blow : fo it was the hand of the Lord laid upon 
 the hands of >'the Secretaries, which direded them to 
 write the holy Word of God. 
 
 EXERCITAT. X, 
 
 Jrguments proving the Scriptures to be uiv'mti 
 
 
 1 Thejjlz. 1 3 . Tee received it not as the Word ofmen^ 
 but as it is in truth the Word of God. 
 
 THe Tcftimonies which prove the Scriptures to be 
 Divine, are firft, the Teftimonie of God himfelfe 
 when he approved them by his Spirit, and when they 
 were laid before him, by Vrim and Tbummim. Se- 
 condly,arguments drawne out of the Scriptures them- 
 felves.Thirdly,theTeftimony of the Church. Fourth, 
 ly, the Teftimonie of thofe who were without the 
 Chmch,Deus tejlatttr, Scriptura eonteJlatur y <jr Ecclefta 
 fukefiatur. 
 
 Godbearethwitnefleto the Scriptures two wayes, 
 firft,by theinternalLTeftimony of his Spirit. Second- 
 ly ,by his externall Teftimony. 
 
 When 
 
Arguments proving the Scriptures to hz Divine. 
 
 77 
 
 When the Spirit teftificth unto us fuch Bookcs to be 
 His Word, whether is this a publike or private Tcfti- 
 mony ? 
 
 This is a publikeTeftimony, which the Spirit Tefti- 
 fieth to the whole Church, and to the fcverall mem- 
 bers of it, that thefe Bookes arc holy Scripture : for 
 the fame Spirit which indited the Scriptures to the 
 Ghurch, teftifiethftillto the Church, and to the par- 
 ticular members thereof $ that the Scriptures are the 
 Word of God. 
 
 The fecond Teftimony which God gave to the Scrip- 
 tures, was his externall teftimony given by Vrim and 
 Tbummim, teftifying thefe Bookcs of Moyfts and the 
 Prophets>tobethe holy Scriptures* 
 
 What arc we to thinke of thefe Bookes, written and 
 let in order after the captivitie, feeing they had not 
 the approbation of the Lord by Vrim and Thum- 
 mimf 
 
 Thefe Bookes were called jr*f«&&/>», written Bookes, 
 < to put a difference.betweene them, and thefe Bookps 
 I which were confirmed by Vrim and Thummim : they 
 who wrote thefe Bookes wereinfpired by the holy 
 Ghoft as well as thofe who wrote the former, and they 
 were confirmed by the matters of the great Syna- 
 gogue 5 fuch as were EfdrM^zachane and Malacbic.The 
 Greekes called thefe Bookcs iyu W %mm : and- the Iewes 
 diftinguifli them ftiH from the Apocryphall Bookes 
 zd\\z&[Ganmzim~]abfc9nditi^ and the Greekescalled 
 t&em-«'i/e/<A^«Mwi6f^A«i Bookes of whofe authority It 
 was ftill doubted. 
 
 Reafons taken out of the Scriptures, proving them to 
 
 be Divine^the firft reafon is taken from the antiquity of 
 
 theScripturcs:all this time before the flood wastempu* 
 
 *N\oy to the heathen, that is,- it was an hid or anun- 
 
 Ikficwne time to them. After the flood, the Scriptures 
 
 ' goe 
 
 
 Qtpft. 
 
 Drains 
 
 - y ■ 
 
 Reafon I. 
 Serif twa uvteftatur, 
 
s 7 
 
 Exercitations Viyine. 
 
 Lib. i . 
 
 * 
 
 £Hifteriium. 
 
 Reopen 2. 
 
 Reafon 3 . 
 The Scriptures not 
 written to fatisfie mens 
 curiofoy. 
 
 goe on, and they fee downe to us the hiftory of the 
 Church ; but the Heathen hiftory is Tempi* pM, wu 
 ovfabulofum 5 as that which we reade of Hercules jtnd 
 Prometheus: and nothing is fet downe in the Heathen 
 hiftory before the Olympiads of the Grecians, which 
 was but in thedayes of Vz&iah. See how farre Gods 
 Word exceedeth humane hiftory, in antiquity ^ It be- 
 ginneth with the world and endeth with k^Lukti.jo. 
 As hejpake by the mouth of hi* holy Prophets y rvhich have 
 beenefweethe world began. 
 
 Secondly, the matter contained in the Scriptures 
 : fheweth them to be Divine. Many hiftories fhew J 
 the heavy wrath of God upon man for finnes yet the 
 Scriptures onely ihew us morbum^ medicinam^ ejr meat. 
 cumjt fheweth us both the ftcknefle, the phyficke, a 
 thePhyfitiantocureit. 
 
 Thirdly,the Scripture fetteth downe things neccfTa 
 vy onely for ourfalvation, and nothing for ourcurio- 
 fity 5 It is often repeated in the Bookes of the Kings 
 and Chronicles,7^re/? are they not written in the Book% 
 of the Chronicles^ofthe Kings efluda ejr ifraekSo EjlcrjUL 
 10.2.' The reft are they not written in the Bookes of the 
 Kings ofPerfta< The holy Ghoft would meete here! 
 with the curious defires of men, who defire ft ill tol 
 know more and more, and to reade pleafant difcour-l 
 fes^ to fatisfie their humours: as if the Spirit of God 
 iliould fay 5 1 have fufficiently told you here of the 
 Kings of luda and ifrael, and of Perfia, and fo farre as 
 concerneth the Church, and may ferve for your edifi- J 
 cation: it is not my manner to fatisfie yourcuriofiric, J 
 if ye would know more 5 go to your owne Scrowles and 
 Regifters jwhere yee (hall finde matter enough to pafle 
 the time with. To bee fhort, the Scriptures are not j 
 given to paffe the time with, but to redeeme the I 
 time. 
 
 Fourthly, f 
 
Arguments proving the Scriptures to bz Divine. 
 
 79 
 
 Fourthly, theProphefies fct downc in the holy 
 Scriptures ffiewthem tobe Divine, for they diftinguiih 
 the Lord from all the Idols of the Gentiles, and the 
 Divellsthemfelves, hfa.% 1.22. Let themjhew the for- 
 mer things iv hat they be J hat we may eonfidcr them and fct 
 eur hearts upon them: and J})cw us the things that are to 
 come her caper , that xvc may know that ye are Gods. Here 
 the Pr6phet diftinguifheththe true God from thefalfe 
 gods, and true prophets from falfe: If they could tell 
 of things by~paft,and relate them from the beginning, 
 and joyne them with the things to comej then hee 
 would confeffe that they were Gods, and that their 
 prophefies were true.To tell of things paft is not in re- 
 fpe<fioftime;forthe Angels and Divels can tell things 
 fallen out from the beginning of time : but it is in re- 
 aped of the things themfelves,when they tooke begin- 
 ning, and this is onely proper to G od, Pfal. 13 9 . 1 6 . In 
 thy bookeaUmy members were written^ which in continu- 
 ance were fijhioned when at yet there were none of them. 
 He can joyne things by-paft with things that are to 
 follow,and can tell certainly of things to come. There . 
 is a twofold beginning of things. The firft is, exordium 
 ret: Thefecondis, exordium temp or is. The Angels 
 know exordium tcmporisjzut not exordium rei± for. the 
 Lord onely knoweth things before the foundation of 
 the World was laid,£^.i.*. He who knoweth cer- 
 taindy the beginning of things, can onely certainely 
 foretell the event of things, although they were pre? 
 fent, Hof 12. 4 . He wept andna.de fupplication to him: he 
 found him in Beth el \and there hefpake with us . Here the 
 things pafl, he applyeth to the generation which was 
 pvclent^beczufehcknew exordium ret. 
 
 The plaine and cleereananner of fetting downe the 
 (Scriptures, fheweth them to be Divine,^. 8.1. Take 
 \a great rouie and write in it with amans pen [Behheret 
 
 Ienofhl 
 : 
 
 Rcaforf 4, 
 
 Renu/iciareprateritA 
 
 annunciareptafwli* ■ 
 prxnvnciarefutHra. 
 
 I 
 
 
 £xo^4'£T J 
 
 Reafon 5 ; 
 
So 
 
 Exerckations Divine. Lib. i . 
 
 nthzrvh 
 
 OtjeS. 
 
 Anfa* 
 Obfcw ^rebutipfiu 
 ritas e(l< medo tradtodi' 
 vditi L concept'/ int. 
 
 Reafon'ti* 
 
 e#^.3Thatiscleerely,thatthe fimpleft amongftthe 
 children of men may underftandit, Deut.30.i1.The 
 commandemcnt which I command thee this day^is not-hid- 
 denfrom thee^neyther is it far re of :In the Hebrew it is, 
 [ L o niphlceth ] nonfeparatum a te > that is, it is not fepa- 
 rated from thy knowledge,that thou cannot underftand 
 itrand it is not farre from thee, for thefc things which 
 are obfcure and doubtfull which we cannot take up,ar< 
 fay d to be farrcfrom us^ thefe things which we under 
 ftand,againearefayd to be neareus,i£<w.iQ.8. 
 
 But it may be fayd that there are many thing hard in 
 the Scriptures,and cannot well be taken up. 
 
 We muft diftinguifli thefe three, the obfcurity in the 
 things themfelves, the perfpicuity in the midfts as 
 they are fetdownc, and thirdly, the dulnefle of our 
 conception to take them up. There are many matters 
 handled in the Scripture, which are hard to dc under- i 
 ftood,and wee are dull in conception to take up thefe 
 things 5 yet they are clearely and plainely fet downe in 
 the word. Chrift fheweth all thefe three, Ioh.$ . 1 2 . If 
 I have told yen earthly things^ and yee beleeve not : how 
 jhallyce beleeve ifl tell you of heavenly thing i if 1 have 
 told you earthly things, that is, illuftrated heavenly 
 things to you by earthly comparifons 5 here is Chrifts 
 plaine manner in fetting* downe his word. Andyee be- 
 leeve not j hereisourdulneffein taking up thefe things 
 which are plainely kt downe. How jhallyce beleeve if I 
 jhali tell you of heavenly things? here is the obfcurity of 
 the heavenly matters contained in the Scriptures. The 
 Church of i^eccafoundethftill thefc thvec,obfcuri- 
 tatem rei,& nojlri concept us ,cnm pcrfticuo modo tr&den- 
 d/,the obfcurity in the matter, the dulneffe of our con- 
 ception, with,rhe cleare manner of manifeftation of 
 thefe things in the Scriptures. 
 
 The Heavenly confent and agreement amengft the 
 
 wmers 
 
JrgnmtnU proving tlx Scriptures to b» divine. 
 
 Si 
 
 writers of the holy Scriptures 3 fhewcth them to be I) 
 vine. There were in the Church Patriarchcs 5 Prophets 
 and Apoftles: Amongft thePatriarchcs,^>**W/ w 
 thecheefe; therefore the revelations made to the rcit 
 ofthc Patriarches,as to ifaac and to Lu -objnd alwayes 
 relation to the promifesmade to Abraham. Amongft 
 the Prophets C\lo)fcs was the cheefe, and therefore 
 all the Prophets grounded themleives upon cJMojJis. 
 And upon the revelations made •■the Apoftles, the 
 faith ofthe Church is grounded under the New Te- 
 ftament: andyeefhall never finde any contradictions 
 amongft thefe holy writers ; there may feeme fomc 
 contradiction amongft them , but indeede there is 
 none. Efifhanius ufeth a good companion to this pur- 
 pofe: when a man,faith he, is drawing water out of a 
 deepe Well with two V effete of a different mettall,the 
 water at thefirftfeemeth to be of a different colour ; 
 but when he draweth up the Vcflels nearer to him, this 
 divei fity ofcolours vanifheth, and the waters appeare 
 both of one colour,and when we tafte them,they have 
 butonerelifh, So faith he, although at thefirft, there 
 feeme fome contradiction in the holy Scriptures, yet 
 when we looke neerer and neerer unto them, we fhall 
 finde no contrariety in them, but a perfeft harmony. 
 When wee fee the Heathen hiftory, or Apocryphall 
 Bookes contradicting the holy Hiftory, wee fhould 
 ftand for the holy Scriptures againft them ; but when 
 wee fee any appearance ofcontradi&ionin the Scrip- 
 tures, wee fhould labour to reconcile them : when 
 3/^y/c'ifawan'^v^^and an ifraeltte ftriving toge- 
 ther; he killed the iA : a^ftun^ andfaved the ifraeltte, 
 Exod. 2.12. But when he faw two ifraclitcs ftriving to- 
 gether, he laboured to reconcile them, faying, Tee are 
 brcthrerjvby doeyeftrive ? So when wee fee the Apo- 
 cryphall Bookes,or heathen Hiftory ,to contradict the 
 _____ Hhhhhhh Scriptures, 
 
 Thetgrcementoftlic 
 \v:Jte:* o; the holy 
 S.iiptuics. 
 
 Although there feeme 
 fomc ccmradi&ien in 
 the Scriptures, we feoKi 
 labour tc reconcile 
 then. 
 
2z 
 
 ExercitatioHs Divine, Lib. i 
 
 Etafon 7. 
 
 nam a. 
 Or do ^co»iugatu thori. 
 bifiotue. 
 digmtatu* 
 
 TheTribesarefet 
 downe feme times ac- 
 cording to their nativi- 
 ty 3 and fometimes as 
 they were born* of free 
 
 Scriptures, wefhould kill the Egyptian , andfavethe 
 IfracLte. Example, Jacob cmfed Simeon and Levi, for 
 murthering of the Sichemits,Gcn. 49 . 7»but ludith blef- 
 fed Simeon for killing of them , ludith p. bo Jeremiah 
 faith,they fliall returne in the third generation, ler. 2 7 . 
 7. but Baruch faith,they (hall returne in the feventh ge- 
 neration Baruch 6. here let us kill the tstgyptian,but 
 fave the /fraeltte: but when wee fee any appearance 
 of contradiction in'Efce holy Scriptures, wee fhould 
 labour to reconcile them , becaufe the y are two bre- 
 thren. 
 
 The heavenly order fet down in the Scriptures fliew- 
 eth them to be divine^ there is inthe Scriptures, ordo 
 natur& y Ordo conjugate thori,Orde hiftoria,& Ordo dig" 
 nitatjs&\\ thefe the Scriptures marke,& for fundry rea- 
 fons fet onebeforeanother; and although thtre be not 
 frim & pofierius in Serif tura (as the Iewes fay) in ref- 
 pedt of the particular occafions,yet there is Kilfriut^ 
 fefierius in refpe& of the gencrall end ofthe hiftory. 1 . 
 in fetting downe the Patriarches 5 it obferveth ordmem 
 natur* the order of nature, as they were borne 5 as£#- 
 ben inthe firft place ; becaufe he was the firft borne 5 
 and then5/^^,thirdly,Z^/,and fourthly iudah,&c. 
 2. there is Ordo conjugate thori, according to their 
 birthes, and fo the free womensfonnes, are fet firft in 
 the Breftplate of K^Aaron, Exod.28. 3 .there is Ordo 
 dignitatis, as Sem is placed before lafhet for dignity, ] 
 although he was younger. So the Scripture elfe where 
 obferveth this order, Matth. 13. Be bnngeth forth new 
 & old, & Ephe. 2 .Apoftles & Prophets. So the Scripture 
 obferveth the order of hiftory, CM at. 1 . 1 . The Booke 
 ofthe generation of 'efus Chrtfi, the Sonne of David, the 
 Sonne ofK^4braham\ why is Abraham put laft after Da. 
 ^/^becaufe the hiftory is to begin at him. So 1 Chro.3 
 ^Salomon isplaced laft amongft his brethren, becaufe 
 
 the 
 
 y^NJ/^ w^l ,-g 
 
Argument* proving the Scriptures to be divine. 
 
 «} 
 
 the hiftory was to begin at him ; and if we fliall marke 
 the hcavely order that is amongft the Evangclifts,thcy 
 will fliow us that the scriptures are divine. Marke be- 
 ginneth at the workes of Chrift. CMatthcw afcendeth 
 higher, to the birth of Chrift. Luke goeth higher, to 
 the conception ot Chrift,and John goeth higheft ofall 
 to the divinity of Chrift and his eternall generation. 
 Who would not admire here, thefteps of Jacobs hea- 
 venly ladder,afccnded from Jofcph to Adam y and from 
 Adam to God. 
 
 The matter contained in the Scriptures, fliewes them 
 to be divine and to make a wonderful! change in man, 
 which no other booke can doe, Iam.^.6.The$irtt in 
 us lujleth after envj^ yet the Scriptures offer more grace, 
 that is, the Scriptures offer grace and ability to doe 
 more, than nature can doe .• Nature cannot hcale a 
 Spirit that lufteth after envy, or after money, or after 
 uncleaneiTe j butthe Scriptures offer more grace too - 
 vefcomeanyofthefefinnes, be they never fo ftrong. 
 The Law of the Lord is perfetf, converting the foule, 
 Pfal.19.1rj. when it is dead in finne, it quickneth and 
 reviveth it againe $ and when it is decayed in grace, it 
 reftorethitagaine, even as Booz is faid to be anefto- 
 rer of the life of Naom/^nd a nourilher of her old age, 
 Ruth. . 15. 
 
 The rebukes and threatningsofthe holy Ghoft in the 
 scriptures, fall never to the ground in vaine, but take 
 alwayeseffe&, when people ftand out againft them. 
 And as Jonathans bow did never turne backe, and the 
 Sword of $W never re aimed empty, 2 Sam. 1.22. So 
 the Arrcwes of the King are fiarpe to pierce his enemies , 
 
 ioh.io. f).The Scriptures cannot be broken ,the argu- 
 ments fet downe in the Set ipture, are fo ftrong ; that 
 all the hereticks in the world could never break them, 
 
 Hhhhhhh* and 
 
 The heavenly order *- 
 mongft the Eyangclifts 
 (hev? the Scriptures o 
 be Divine. 
 
 Rcapn%. 
 
 The Scriptures offer 
 grace CQtcfiftfinnc. 
 
 T^eWtrdofGodisa 
 re ft or er of ch« (birieuall 
 life 
 
 Reaftn p. 
 
 Keafonxo* 
 
 ± 
 
 
84 
 
 Exercitations Divine. 
 
 Lib. 
 
 EtcUfafkheJfatur. 
 
 CtmaM 
 
 Hcretklces Prove the 
 Scriptures to be Divine* 
 txaccidente. 
 
 and they ftand like a brafen wal againft all oppofition; 
 therefore the Lord challengeth men to bring forth 
 their ftrongeft reafons, Efay 41.21. Produce your can fe, 
 faith the Lor during forth your flrong reafons^ faith the 
 King of Jacob. 
 
 The Church is the Pillar of Truth, fhe holdeth out 
 the Truth to be feene,fhe expoundeth and interpreted 
 theScripturs^yetherteftimonyisbutaninducingtefti- 
 mony,& not a perfwadingteftimony: fhe can teach the 
 Truth,but fhe cannot fealc up the truth inour hearts,& 
 makeustobeleeve the Truth of the Scripture. Her te- 
 ttimony is but in alin exercitojom nonfignato.Hev tcfti- 
 mony is informativum^feu direttivum^ it informetji and 
 diredteth us Jed non certificativum & terminativumfi- 
 dei $ that is, fhe cannot perfwade us of the truth nor be- 
 get faith in us by her Teftimony. 
 
 Teftimonies of thefe alfo, who are without the 
 Church proove the Scriptures to bee Divine, and 
 thefe are of two forts, eyther Heretickes, or Infi- 
 dels. 
 
 Firft,the teftimonies of Hereticks,proove the Scrip- 
 tures to be Divine; for Heretickes labour alwayesto 
 ground themfelves upon the Scriptures. The habite 
 goeth aiwayes before the privation,^ omnefalfum in- 
 nititur vero^evay falfhood labourethto cover itfelfe 
 under the Truth. When the Husband man had fowne 
 his good feede,then came the evill one and did fow his 
 Tares* when Heretickes labour to ground themfelves 
 upon the Scriptures, it is, as when a theefe goeth to 
 cover himfelfe under the pretence of Law, thi> argu- 
 ethrhe Law to be juft and equall. The teftimonies 
 alfo ofthe Heathen hiftory proveth the Scriptures to 
 be Divine, Obferve the defcent ofthe Babylonian and 
 c^^m#Kings,andlooke backe againe to the holy 
 S criptures : ye lhall fee clearely ,how they jumpe with 
 
 the 
 
Argument* ptouing the Scripture? to be Di<vine 
 
 the Scripturesiand as thofe who faile along the Coaft, 
 have a pleafant view of the Land ; but thofe who ftand 
 upon the Land,and behold the Ships fayling along the 
 Coaft, have a more fctled and pleafant fight of the 
 Shippesifo when we lookc from the Heathen Hiftory, 
 and marke the defcentofthe Heathen Kings, we (hall 
 fee a a pleafant fight : but a farrc more delegable and 
 fure fight, when we looke from the Scriptures, to the 
 Heathen hiftory. Marke the defcent; Bclochm the third, 
 called Pul King of stjfyr/a^camc againft Menahem, and 
 tooke his fon, 2 King. 1 5 . T hen filefer called Tigiath^ 
 came againft Hofrca^ King of Samana^nd tooke him in 
 thefixt yeare ofthe reigne of King //££d:/^: and then 
 Shalmaneferfwho caried away the ten Tribes into cap- 
 tivity, in the ninth yeare ofHofica, 2 King. 17. and his 
 fonne Sennacherib ^1 Kwg.i 8. came againft Iuda^ in the 
 foureteenth yeare of Zedekits^ and Efarbaddoniuccce- 
 ded his father Sennaeherib^nd hisfonne Berodach-bala- 
 don^knt letters & a prefent to Hezekias ;then Berodach, 
 2 chro.i 3, caried away lechonias^ and then Nebuchad- 
 nezzar caried away Zedehas ; then Nebuchadnezzar 
 the great,burnt Icrufilcm, and caried away the people 
 captive$Then Evil Merodach,\vho fucceeded him,had 
 three fonnes, Ragafar^Babafar, and Befiajfar, ofwhom 
 we readeZ>^.5.and in Beljhajfers time, the kingdome 
 wastranflated to the UHedes and Perfians.Hcve we fee 
 the defcent ofthe Heathen hiftory, agreeing with the 
 holy Scriptures. 
 
 There are other teftimonies ofthe Heathen,to prove 
 the Scriptures tobe Scripture;butnotfoclearly$when 
 wefindetherubbifh of feme old monuments, we ga- 
 ther that there hath beenefome great building there : 
 So when we find fome darke footefteps of holy Scrip- 
 ture amongft the Heathen, wemay gather, that once 
 the holy Scriptures have beene read amongft them, 
 Hhhhhhh 3 although 
 
 8? 
 
 Simile. 
 
 Sticccfllon of Heathen 
 Ki J^sprjvcdoutof 
 the Scripture. 
 
 How the Heathen 
 teftimonies prove the 
 Scriptures to be divine- 
 
s$ 
 
 MMttfuiM* Eflaycs. 
 
 Exercitations Di^vine. Lib. i 
 
 MM1 
 
 
 Epipha.emr4harefis. 
 lib. 1 8. 
 
 although they have depraved and corrupted them. 
 Example i . They of ihe Eaft Indians have this fable 
 amongftthem, that the Gods drowned the world for 
 finne, and that they tooke fome juft men,and put them 
 up in thecliftsof Rockes, to fave them ; thofe men 
 totry whether the waters were abated or not 5 fent 
 forth fome maftive Dogges,and the Dogges returning, 
 ascleane as they went out $ they gathere by this, that 
 the waters were not yet abated: they fent them forth 
 the fecond time.then they returned full of mudde, by 
 this they gathered that the waters were abated :then 
 they fent them forth the third time, and they returned 
 no more. Here we fee how this fable is taken out of 
 the hiftory of the deluge, and from Noahs fending 
 forth the Doveoutofthe Arke ; And that thishiftory 
 wasknowneofoldamongft the Heathen, wee may 
 perceive becaufe the Dove and the Raven are cal- 
 led the mefTengers of the Gods, by the Heathen Po- 
 ets. 
 
 Example 2. Gen. 36. i^.ThisisAnah who found out 
 \_Hajemim mules'}' ] n the Wilder wj, others read it Iamim 
 waters : now becaufe it was hard to finde out the right 
 tranflation of the word, fome translating it Mules, and 
 fome tranflating it Water, the Heathen made up a nota- 
 ble lye on the Iewes,faying, when At? ah was feeding 
 his Affesinthe wildernes,becaufe the Mules and AfTes 
 found out water in the Wildernes for them todrinke, 
 therefore the Ie wes worfhipped the golden head of an 
 Afle; fee how fome ftaddow of holy hiftory wasftill 
 amongft the Heathen- 
 Example 3. When the deftroying AngeU deftroyed 
 the firft borne oftheir childrcn,& beafts iti'tAigyftjkc 
 Lord caufed to fprinkle the blood of the pafchall 
 Lambe,uponthe Lintels of the doores, that fo their 
 firft borne might be faved, Exod. 12.13 .Efifhanius re- 
 
 cordcth 
 
Argnm enti proving the Scriptures to be diYtne. 
 
 87 
 
 cordeth that the Egyptians afterwards, although they ' 
 had forgotten the hiftory of the work of God,yet they 
 rub'd over their Cattell with a red fort of Keill, to 
 fave them that no evill (liould befall them that yeare, 
 ignorantly counterfeitting that blood,which faved the 
 Jfrae Hies once in Egypt: which fable letteth us to un- 
 derftand, that this Scripture was once taught amongft 
 them. >^ 
 
 Example 4. Plato did hold that ir\the revolution of fo 
 many yeares, men fhould be juft in the fame eftate, 
 whercinthey were beforejwhichis drawne obfeurely 
 from the refurre&ion, when we (hall be in **A/K>W,as 
 wewerein^g^ Mat. 19.2$. 
 
 Example 5. Clemens Alexandrinus, and BaftU note, 
 that the Heathen Philofophers did make their fables, 
 counterfeitting the Scriptures^and founded their faife- 
 hoods upon the truth of God,that men might give cre- 
 dit to their lies : asuponthis,/*/^ wasfwallowed up 
 by the Whale j they made up this fable of Anon, fit- 
 ting upon a Delphin, and playing upon an harpe, and a 
 thoufandfuch. 
 
 The Conclufion ofthisis. Seeing the Scriptures are 
 Divine,we muft pray with David,Pfal. up. 18. open 
 thou mine eyes, that I may behold the wondrous things out 
 of thy Law, in the originallit is, Devolve aboculismeu 
 velamen.fa/icet, caliginis: and let us be diligent fear- 
 chers and dwell in themes PaulbiddcthTimothy^v yfa 
 "{St.Panormitan writethof Alphonfas King of Aragon, 
 that in the midftofall his princely affayres, hee read 
 over the Bible foureteene times, with the gloflfe and 
 commentaries upon it.TheIewesfay,let a man divide 
 his life in tlree parts ; a third part for the Scriptures, 
 a third part for mijhneth, and a third part for gemara, 
 that is 5 two for the Talmud,and one for the Scriptures, 
 fee how welthey werexercifed irt reading of the Law. 
 Hhhhhhh 4 EXER. 
 
 i ^ . ■ ., 1 . .1., ■ ■ ■ ■ 1 ■! — ■ ■ " ■ — ■• - — ■■■« 
 
 The Heathen grounded 
 many of their fable s up- 
 on the Scnpturei, 
 
 Conclufi. 
 
 W -)! 
 
 rtitwa 
 mo* 
 
ss 
 
 Exer citations Divine. 
 
 — 
 
 la what character the 
 Scripturei were written 
 at the firft. 
 
 Why called the Samari' 
 cane character. 
 
 The inferiptions upon 
 the (hefeeis,&ew the Sa- 
 maritan character to be 
 the firft. 
 
 The Iewes kept the Sa- 
 maritane chargcler in 
 ihe captiyity. 
 
 Lib. i. f 
 
 EXERCITAT. XL 
 
 Jn what languages theScriptnres were written ori* \ 
 gtnaUy. 
 
 Gen.n.i* And the whole earth was of one language 
 andofonefteech. 
 
 T He old Teftament was written originally in He- 
 brew,and the New Teftament in Greeke. 
 TheCharafter, in which the Old Teftdnent was 
 written firft,was the Samaritane Character, It was cal- 
 led the Samaritane Chara&er, not becaufe the Samari- 
 tans ufed it firft, but becaufe it was left to the Samari- 
 tans after the I ewes refufed it. 
 
 This Samaritane Character, was the firft Chara#er,as 
 may be feene by the inferiptions upon their fhekels let 
 downeby Anus Mont anus ^ Eeza, and Fi Half and upon 
 Ezekiel. Andfundry of the Iewes ancient monuments 
 have thefe letters upon them. 
 
 The Character at the firft was the Iewes and not the 
 Samaritans , as is proved by the inferiptions of the ilie- 
 keJs.Theinfcriptionis this, Icruftlem hakkodefr^bm no 
 Samaritan would have put this mfcription upon it : for 
 they hated lerufalem and the Iewes, therefore this in- 
 fcription muft be the Iewes , and not the Samari- 
 tans. 
 
 Secondly, moft of thefe ancient fhekels are found a- 
 bout lerufde ^therefore the fhekel and letters upon it, 
 was at the firft the Iewes,and not the Samaritans. 
 
 This Samaritan Character the Iewes kept ftill, in the 
 time of the captivity, when Beijhaffer favv fingers wri- 
 ting upon the wall, Mene^ mencjekel, &c % Dan. 5 . 2 ? . 
 
 Thefe 
 
Jn what langtuges the Scriptures Toere Written. 
 
 L 
 
 89 
 
 Thefe C haradtcrs were the Samaritan chandlers: thcr- 
 f ore the BdbiUnians could not reade them jbccaufc they 
 knew not the Character, neither could the Iewcs un- 
 dcrftand the matter although they knew the letters^ o 
 
 the Babjlomah r*, it was like a lealed bookc, and to the 
 Iewes it was like an open booke, to an unlearned man ; 
 becaufethcy underftooditnot,jEp.2s>. n.ButZ^/z/V/ 
 read it andunderftoodit, both becaufe he knew the 
 Ietters,andalfounderftoodthe Chaldee tongue. 
 
 Efdras changed this Character after the captivity, 
 and left it Idiot is ,to the Samaritans : and he fet downe 
 this new Chara&er, which before was the Chaldee 
 Character. 
 
 The reafon why he changed it, was this, becaufe be- 
 ing long in the captivity, they forgot their owne lan- 
 guage, that they could neither reade it rightly, nor 
 write it rightly,and therefore he c hanged the Chara- 
 cters, in thefe which we have now. 
 
 But the ancient Samaritan Character feemeth to be 
 kept ftillin Lamina facer dot di, in the plate of Gold 
 which was upon the forehead of the Highprieft, after 
 the captivity 5 for they might change none of the orna- 
 ments ofthe Highprieft. So x neither that which was 
 written upon the plate of God, [_K odefbLaihova'^holi- 
 xeJfe to the Lord : becaufe the Lord commanded thefe 
 cloathes and ornaments, to be made for him, and his 
 [cede after h]n\*Exod.2%.4 3>-dndtheyfhall be utonJa- 
 r on and his fonnes^when they come in unto the tabernacle 
 ofthe congregation^ when they come ncerc to mini ft er in 
 the holy place ^that they bearcnot im equity ^and die: 'it Jbal 
 be aflatute for ever unto him ancl his feed after him.'The 
 forme ofthe infeription which was upon the plate of 
 gold in the forehead oftheHighprieft,may be feene in 
 the page following. 
 
 The \ 
 
 ■~\ 
 
 v< 
 
 liter m.xn Frtfetjtb. 
 Ktyxm* 
 
 Why Efdras changed 
 the Character, 
 
p0 
 
 Exercitations Divines 
 
 Lib. i. 
 
 The Infcriftion which WtU uponlhe Plate of Gold in the 
 forehead of the Highprieft. 
 
 The New Teftament was written originally in the 
 Greeke Chara&er ? and there were two tranflations 
 of it, Syriacke and Arabtcke j the Syriacke was written 
 in the Syriacke Chara&er, and the Arabtcke tranflation 
 was written in the Arabicke Chara#er,which diflPered 
 much from that, which is ciZdzdAlfhdbctiim Salomonis^ 
 or the Chara&er which Salomonfound out.This Cha- 
 racter P/#^fetteth down inhisbooke De rebus Salo- 
 moais.anditis called A Iphabetum Salomonis or the old 
 Arabicke Ch&tzStcx. Thefediverfe Chara&ers may 
 be feene fet downq here as followeth* 
 
 The 
 
■fn what language the Scriptures were written. 9 l 
 
 ,5nT u ^3£ 2\ V A Ab% A>iiJ 
 
 p&^at hpr\ aaaa&o 
 
 
 in" <*g ih'f ftp tin 
 
 #y^b>*$ Af^b \vfc M4? 
 
 pjoa^o i^j^Z Ll£o Ltio 
 
 five SawiaiitMQ- 
 rum. [ 
 
 Re cent }n ■ Sams- 
 ritanowm 
 
 Hcby^ervmfve 
 MerubhaEy* 
 mention 
 
 quwum y 7iune 
 Rabbinmim. 
 
 \ 
 
 ^ < MttqummA- 
 § | tabum,feu AU 
 
 fhabetuw S<i/q- 
 
 monii* 
 
 At Atm RtctTh 
 
 tlot* 
 
 Sp 
 
 Gi*ww/k l 
 
m 
 
 9z 
 
 Exercitations T)iYme* 
 
 Lib, 
 
 The Old Teftament was originally written in the 
 Hebrewton°ue,andfomeofitin the tongues derived 
 from the Heorew>as Chaldee. 
 
 We may know the Hebrew was the firft originall 
 totigue j becaufe it hath feweft Radicall letters: what- 
 foever tongue is derived from thence, it addeth fome 
 letters to the firft original! ; as from the Hebrew word 
 GWtf/,commeth Gelgothathc Syriack word* So Gabba- 
 tha Bcthfudaftom Gabha and Chafed. Secondly, that 
 language w hich the Lovdfyzke- to A dam, Abraham^ 
 and CMofes^ and they to him, muft be the original! 
 language. But Godfpaketo themintheHebrew,and 
 he wrote the two Tables with his owne hand, in this 
 language. Andthirdly,that language, which expref- 
 feththe nature of things, and their affe&ions moft 
 clearely, and in feweft words ; that muft be the origi- 
 nall language: but the Hebrew doth this 5 therefore it 
 is the firft language. 
 
 Thefe tongues which were Propagines^ of the He- 
 brew, the Iewes underftood them, when they heard 
 them fpoken, and when they read them 5 but they un- 
 derftood not the ft range tongues, which had but fmall 
 affinity with the Hebrew. When Labanzndlacob made 
 a covenant 5 Laban = called the heape of ftones jegar 
 Sagadutha in the Aramean tongne, which had fmall 
 affinity, with the Hebrew, but Iaceb called it Galeed, 
 Gen^i.^j. 
 
 But if there was little affinity betwixt the Aramean 
 language and the Hebrew, how is it that they fay, 2 
 King. 1 8. 2d. Speake to thy Jervant y in the Syrian Lin- 
 guage^for we under (I and it f 
 
 They might underftand it, for they were Courtiers 
 
 and States men,and fo learned it, as we learne now the 
 
 Italians and French language. And Abrahams fervant 
 
 Tpake to Nachor in the Aramean language, hee being 
 
 borne 
 
 
 Xiierewes underftood 
 chefe toagueswhich had 
 affinicy with the He- 
 brew. 
 
 Otjelt* 
 
 Anf*. 
 T-h; Hebrewes under- 
 iiood not the Syrian 
 language bui by leak 1 - 
 
Jn what language the Scriptures were wr'itU n. 9$ 
 
 borne inDawrfw, which wasinCylo-Syria : and we, 
 may thinkc that Kachor and his houic, underftood the 
 Hebrew tongue^bcing of the poftenty of Hebcr^ and 
 kecpe that tongue as Abraham did,who came out oivr 
 of the Chaldces. 
 
 jtjfyri* or Syria Jicbraice^ ^r4w ? comprehended al Pd* 
 lejhna^ Damaflusjhc Kingdom ofAjJ'yr/a^Cbaldea^Ea- 
 bylon^Arabia^Cyle-Syrta and Anttochia^Zoba^Adiabena^ 
 therefore all the languages which were fpoken in thefe 
 parts,tooke their generall denomination from Syria^ as 
 Syro-aram*taxhc language which Lab an fpake in Mefo- 
 potazwaiSyro-Chalda ovBabylonica wastHat which they 
 fpake in Babylon ^Syro-Anttochcna which they fpakein 
 Antioch or P^tfyw/^although they were Propagines or 
 Dialt&s of the Hebrcw,yet they underftood them not 
 umill they were taught ^therfore Ncbuchadnezzer cau- 
 fed to inftruft the children ofthe lews inthe Chaldee 
 tongue 5 Z)^.K4.butthe^r^^r^4^andthcPalcftinc 
 or Cananitifh language they might underftand it 5 be- 
 caufe it came neerer to their owne language. 
 
 The Egyptian tongue differed much from the He* 
 brewy/^.8 T .*. lofeph heard a language in Egypt jvhich 
 he under -flood not. lofeph here is put for the whole peo- 
 ple ofthe Iewes, becaufe there was no affinity betwixt 
 the Hebrew and the Egyptian tongue, therefore they 
 underftood not this tongue. So Pfil. 1x4, i.They depar- 
 ted from a people of a jlrange language^ or a barbarous 
 people: they called them all barbarous whom they 
 underftood not:and becaufe the Iewes underftood not 
 j the Egyptian tongue, therefore lofeph made him to 
 fpeake to his brethren by an Interpreter, ticnejis^. 
 23 • 
 
 The Cananitiih language, wa s a daughter to the He- 
 brew tongue, or rather one,with the Hebrew tongue i 
 and this we may perceive by the names ofthe townes, 
 
 men 
 
 The hreeextemof 
 the Syrian language. 
 
 The Icwcs undcrflood 
 not the Egyptian 
 tongue. 
 
 '?mS 
 
 The Cananitcs lan- 
 puase a dialed- of the 
 Hcbiew. 
 
94 
 
 Exerckations Divine. 
 
 Lib. 
 
 SomeoftheOldTefta, 
 men: written in the 
 Chaldee tongue, 
 
 Otic Verfc ia Ieremy, 
 originally written in 
 the CM<fce tongue. 
 
 men and places which were impofed on them by the 
 Canamtcs^ as : crichO)j4lem,Kiriath-arba y Kiriatb-Sc- 
 pher^Beth-dagonSo the names ofmen,Melcbizedeck,A- 
 dtnibc&ek^Abimelech.kxA if the cananitilh tongue,had 
 not beene all one with the Hebrew,how could ihc Pa- 
 triarches have kept conference with thofein Canaan^ 
 made their Bargaines and Contracts with them i This 
 is clear alfo by the example oiRahab, who could fpeak 
 to the ^>pyes, and they underftood her, andfo lojhtta to 
 the Gikonites. The Lord would have this tongue con- 
 tinued amoagft the Cananites, becaufethe Hebrewes 
 were fliortly to inhabite that land,and to converfe with 
 the Cananites for a while, untill they had rooted them 
 out. 
 
 There is fomeofthe Old Tcftament written in the 
 Chaldce tongue, which hath great affinitie with the 
 Hebrew: and fome of it written in the Syrian diale&,as 
 /^,which the idumcans ufed, and ic differed little from 
 the Hebrew tongue, but it differed much from the 
 Syrian language now, but more from Arabia ifmac- 
 htica, which the Turkes fpeake now t in L^fta and 
 Africa* 
 
 There are fome words found in the OldTeftament 
 which arc Egyptian, 6^,4 1. 43. Some Pha*nitian, as 
 Cbabbul, 1 King; 9.130 Some -Perfian words as Pur. 
 Efih.g. 24«and fome Moabitifh. 
 
 There is one verfe in Jeremy originally written in the 
 Chaldee tongue, ler. 1 o . 1 1 ,whereas all the reft of that 
 prophefie,is written in the Hebrew tongue. The gods 
 that have tiotmaie the heaven and earth, even they'jhall 
 ferifb from the earth, and from under thefe heavens. The 
 reafo why this verf was writte in the Chaldee tongue, 
 was this j becaufe thelewes now, were to be carried 
 to HabyUn , and when they ftiould be follicitated there 
 to worfhip their gods,they fholdanfvver them in their 
 
 owne 
 
Jn what language the So iptures were written. 
 
 95 
 
 Somctbinfjtatcnof 
 cWcrtgiftersotthc 
 
 in she Sen- two. 
 
 ovvnc language 5 Curfcdbc your gods, for they made* 
 neyther heaven nor earth. 
 
 T hat of D ante I and Ezra which is written in the C hal- 
 deetongue,was tranferibed out of the roules, and re- 
 gifters of the Chaldeans 5 and inferted inthe hookes of 
 Godrbut that which the holy Ghoft indited originally 
 to Daniel and£zr4 3 was written in the Hebrew tongue^ 
 the reft was borrowed but out of their regifters, as 
 firft Nebuchad-nezzars dreamc, D an. 3 . So Nebuchad- 
 nezzars fetting up a golden image,C<zf .3 , So Nebuchad- 
 nezzars dreame,C/^. 4. and Bcljhaflcrs vifions CVp.5. 
 all thefe were written in the Chaldce tongue: thefe- 
 iVenth Chapter is onely excepted -> it is written alfo in 
 the Chaldee tongue although it was originally endited 
 \to Daniel: becade it is a more cleareexpofition of the 
 I monarchies revealed before to Nebucbad-nezzar, and 
 iBeljhajfer 5 and fet downe in their owne Regifters in 
 [the Chaldee tongue : but the eight Chapter and the 
 rcft 5 are wholly writtenin the Hebrew tongue, which 
 were indited immediatlyby God to Darnel^ and not 
 [tranferibed out of their regifters as the reft were: So 
 that part of Ezra which is written in the Chaldee 
 J tongue, is but tranferibed and written out of thede- 
 jcrees, and letters, ofthe Kings of Media^ and Perfiay 
 J from the eleventh verfe of the fourth Chapter, to the 
 feventh Chapter. 
 
 The Chaldeans and fcrfians vfcd to regifter, and . 
 •keepe the Chronicle of^ll their memorable deeds,and 
 land what befell them : and fo of their vifions and 
 ■dreames; and they caufed to write them, and inter- 
 Ipret them 3 fo didthe Ftrfians,E ^.9.32. and Daniel 
 j wrote thefc vifions in the Chaldee tongue, and he fet: 
 them downe for. the good ot the Church} that they 
 might underftand,. that their conditions fhould be un- 
 der the Heathenifh Kings. 
 
 b The 
 
 LI 
 
9* 
 
 Exercitations Divine. 
 
 Lib. 
 
 Somethings in the 
 Scriptures borrowed 
 
 ; from c*ic Heicheajii. 
 
 • ftory. 
 
 Somethings in the 
 Scnptttcrj borrowed 
 from the IewifliHifto ■ 
 
 See Sc a f iger Eufeh. Pag. 
 MS- 
 
 The holy Ghoft, borrowed fomethings firft from 
 the Poets, andfecondly,from the hiftory of the Hea 
 then; and the Secretaries of the holy Ghoft infert 
 them in the Booke of God. From the Poets , as Paul 
 borrowed from Aratus^Menander,EpimcmdcsoxCalli 
 machos ,fomc verfes^and inferted them in hi$*EpiftIcs 
 So the Scriptures borrow from the hiftory, which 
 were either Heathenifh,or Icwifh. Heathenifh againe, 
 were of two forts eyther Chaldean ox. Perfian. Daniel 
 borrojveth from the Chaldeans: So from the hiftory 
 of the Per fans j& their memorable hiftory of the deli 
 veranceofthelewes under Haman was firft written in 
 the Perfian language,£/?^.p.3 2 .and he who wrote the 
 Booke of B 'fiber ', borrowed the hiftory out of that 
 booke, Thefc things which are borrowed from the 
 Iewilh hiftory ; as the fa<5ts, of thofe regiftratein the 
 Bookes of the Macchabees^ Hcb. 1 1 . So fade out of the 
 prophefie of ? Enoch , borrowed the hiftory of the ftrife 
 betweenecJ^/V^/andthedivell about the body of 
 c^^y?y.SotheApoftle#V£.ii. outofthe traditions 
 oftheIewes,borroweth,that£/^wascut with a faw 
 under Menaffe. So there are fundry proverbiall fpee- 
 ches in the Talmud^zs Cafi out the beam which is in thine 
 owne eye^and then thou Jh alt fee clearly to cafi out the mote 
 that is in thy neighbours eye,Mat,y.$ . So it is cafi er for a 
 Came 1 1 togoe therm the eye of a Needle, CMatth. 1 9. 24 . 
 So it is hard to kicke againfi prickc s^A 'ci .9 .5 . Some of 
 our Divines, to prove that the Apocryphall Bookes 
 arenotCanonicall Scripture, ufethis midft ; becaufe 
 they are not cited by the Apoftles, in the New Tefta- 
 ment.-butthisis falfe,for the Apoftleciteththem,/^. I 
 1 uAnd ScahgcrinhisEufebiavis^i'OVCthoutot Geor- 
 gia Cywcllusfhatthe Apoftle citeth many teftimoies : 
 out ofthe Apocryphal! Bookes,and outofthe traditt- j 
 ons ofthelcwes. Asi»/^w, that Salmon maried, m- \ 
 
 hak 
 
In Tbhat language the Scriptures were Written. 
 
 57 
 
 hab. 54/w#,hisgenealogieisfetdowne,i Chro.i. but 
 not whom he maried, this Matthew had by tradition, 
 CKdtth.i.f. 
 
 T hings in the Heathen hiftory, which are not neccf, 
 fary tobeknowneto the Church, the Scripture paf- 
 feth by them,and remitteth us to Heathen Hiftory,and 
 faith RiWiTbe reft are they not written in the bookes of the 
 Chronicles ofluda andlfrael < and when the knowledge 
 ofthemis necefTary tothe Church,itborroweththem 
 out ofthe Heathen- hiftory, and inferteth them in the 
 bookeofGod. 
 
 Thefe things which were written out ofthe IewHh, 
 or Heathenifh hiftory were not fanftificd, untill they 
 wereinfertinthebooke of God : therefore TcrtulUan 
 writing to his Wife,and citing that wcri^EviU/peeches 
 corrupt good manners, i Cor. 15.33. faith* Memor illiut 
 verjiculi fanclificati per Apoftolumjhc Apoftle fandifi- 
 ed this verfe when he borrowed it from the Heathen. 
 And as a woman that was heathenifh , when fliec 
 became a Profelyt, fhee might enter into the con- 
 gregation, and a lew might marry her: fo thefe 
 Iewifh and Heathenifh hiftories, God fanftified them, 
 that they might enter into the Congregation and 
 become holy Scriptures , and fo the holy Spirit 
 fweetned the fait waters of Jericho, that the children 
 of the Prophets might drinke of them, 2 King. 2. 
 21. 
 
 There are many proper names fct downe in the 
 Scriptures which are not Hebrew names, but fome 
 of them are Chaldec, fome AfTyrian and fome Per- 
 ficke names, /^ .39.3 . And all the princes ofthe King 
 of Babylon came in, and fate in the middle gate, even 
 NergaLsharczer, Samger Nebo, Serfcchim y Rabfaris, 
 Nergal Sh.irezer, Rabmag, with all the rcfidue ofthe 
 Princes ofthe King of Baby Ion. And that we may know 
 
 Iiiiiii what 
 
 Heathen fenrence* 
 were fan&ified by the 
 Apoftle* when they 
 cited them. 
 
 Many names in tke 
 
 Scripture which are 
 no: Hebrew namei. 
 
S>8 
 
 Exer citations ViVtne. 
 
 Libi- 
 
 what names are Chaldee names, what Syriackclnd 
 whatPerficke. Marke this Table following, concer 
 ning thefe names.and the compofition of them taken 
 out of Scaligtr* 
 
 Neho vellebo. 
 
 Mtro, 
 Schechchach. 
 
 Sedraeh. 
 
 Sbet^ar. 
 
 Tergal. 
 
 Vein. 
 
 Nomina propria! \Nomimpropria 
 Chddaorum. \AJSy riorum. 
 
 Sbadran. 
 
 Sbalman. 
 
 TecUth. 
 
 Horih. 
 
 H*dd M . 
 
 Nefcbrotb. 
 Adar. 
 
 Afar. 
 
 B*lUu 
 li\Ofe*,ihevelOf*. 
 II Chafcbtn. 
 
 13 JV*. 
 
 14 Phut. 
 
 1 5 Pbar. 
 iGSbar. 
 
 Nomina j ropria 
 Per far urn,. 
 
 ^trTT~ 
 Tkir m 
 Tbtri, 
 Mtthru 
 P barf am, 
 Pbarti. 
 Sfiber. 
 Zero 
 ^Datba. 
 
 Excmpla. 
 
 Chad 
 
 Kemp it 
 
 d nez.**n 
 
 Salman-affer 
 
 CX 2, p. 
 
 - 1 
 
 \Affar-haddjn 
 ex 9. T . 
 
 Sen-bdUt 
 exi 3.10. 
 
 ex v 24,7. 
 
 \Hcvil mira-dach 
 ex 13 i 20. 
 
 \Nebo ^a r adan 
 '«i U 12. 
 
 Sen cberib 
 ex 1 3 4. 
 
 Teghth pbxl-fifsr 
 6x3.14.9. 
 
 Acbos ocbss, 
 Tbu. 
 Thcna. 
 Setfaa. 
 lyThr*. 
 
 K^velKatt, 
 
 2 6 Ka»a. 
 
 Exempt*. 
 
 Mubrt-datci 
 ex 4.9. 
 
 Acb&fvt-rojb. 
 ex I9.ttf.15. 
 
Jrtwhat language* the Scriptures TttereTbrittcn. 
 
 How fhall we difccrncin what language a booke was 
 written f 
 
 There be two fpeciall notes whereby wee may di- 
 fcerne this 5 the firft is Interpretation,and the fecond is 
 Allufion. 
 
 Fir(t is Interpretation, whenthe Spirit of God inter- 
 preted a ftrangc word, into another tongue; then the 
 booke was written in that language,in which the word 
 is interpreted. Example, EJth. 9. Pur this perficke 
 word is interpreted by the Hebrew^^/,therefore the 
 booke was written in the Hebrew, and not in the Per- 
 ficke tongue by Mordccai^ox by him who firft wrote the 
 booke. Example2. AbbaPatcr^ Rom. 8. is.Abbais the 
 Syriackword, and Pater the Greeke word, becaufe 
 Abba is interpreted by Pater •, therefore the ApoQle 
 hath written this Epiftle in G reeke,and not in Syriack. 
 And fo Thomas is called Dtdymusjob. 11,16 .therefore 
 theGofpelof lohn was written originally in Greeke, 
 and not in Hebrew. So Heb.j.i.Melcb/fedeck the King 
 of Salem, firft, by interpretation K ing of rightcoufheJfe y 
 and after that King of peace. The word Mclchifedeck 
 which is one word, for the underftanding of the Gr#- 
 cifing Iewes hce divideth it in two, and flioweth in 
 Greeke, that Salem fignifieth/^^c, and Zedtk luflitta^ 
 rightcoufneffe ; as ifyee would fay, frugifer^ qui fen 
 fructumjornifer quifert cornna: here becaufe the inter- 
 pretation is in Greeke, we may know that this Epiftle 
 hathbeene written originally in Greeke. 
 
 The fecond note to know in what language bookes 
 have beenc written, is by the Allufion ofwords in the 
 Scriptures. For there are many allufions in the He- 
 brew,andinthe Chaldee tongue, when they are tran- 
 flated in the Grecke or any other language they lofc 
 that grace, asCsbbalis L j^^r & Cebhclis ]a nf]2^ 
 Cobel apudTorgumiJlas eft cali^are, but lob. x.5«yA)J p£V 
 
 Iiiiiii 2 
 
 99 
 
 Anfvt. 
 
 Toknowinwrhat 
 tangui^eabookc was 
 mitten 
 
 
 fiJbp®- gemims. 
 
 Ad i$,8 Etimat by in- 
 tetprctation^rfgtti, 
 this word Ma£zt is 
 degenerate m a Greeke 
 word, there fore this 
 booke was written in 
 Greeke. 
 
 « » 
 
 E'egansParammafa j 
 apud Tbargumiflas inter, 
 Cabhal & Ceb.iel 
 
10Q 
 
 Exercitations Divine. Lib. i 
 
 > 
 
 kveh . 
 
 Elcgens paranomafiit 
 apud Syros inter 
 tirgbna if Ht* 
 
 j5iviJcJeco*f?tde, 
 Serradi%i<to,fec9 m 
 
 Cottclnpon* 
 
 ip-IJ ■ffxoliu.^AtVH, yjj. n noli* aCti « H$]iKct.@iv. ^ n d the light 
 
 fhinedindarkenejfe^ and the darkeneffe comprehended it 
 not • Here the fweet allufion which is in the Chaldce, 
 perifhethintheGreeke. So loh. 10. i. s^i^r^ 
 MIkWp** falh *vx»v, the Syriacke expreffeth it by a 
 fwcet allufion Min tirghna letira^ which is not in the 
 Greeke,\vhere the words fall alike which will not fall 
 out in other languages. Therew r asa queftion betwixt 
 Origcn and Afr teams ^ whether the hiftory o(4ufanna 
 was written in Hebrew or in Greeke. Africanus de- 
 ny ed that it was written in Hebrew, but in Greeke,and 
 he proved it thus. WhenDaniel examined the Wit- 
 nefles who teftified againft Sufanna^ he toqke the wit- 
 nefTes apart and enquired at one of them, under what 
 tree he faw her commit* that villaniejhe faid it was %9& 
 the Lentifli tree; then Daniel alluding to this fayd,^, 
 The Angel of God hath received fentence of God to cut thee 
 inpects. So he inquired at the other, under what tree, 
 he faw her 5 heeanfwered, ^W<r- 7 VndcraVrimeirec 
 ThenDamel&yd^i^ The Angel of the Lord waited 
 with the fwordto cut thee in two. Africans by this allufi- 
 on cf words gathered, that this biftoiy was not origin 
 nally written inHebrew^butin Greek* 
 
 The Conclufion of this is, the Old Teftament was 
 firft written in Hebrew/ This was the firft language 
 by which the Lord fpaketo the Fatriarehes, and in 
 which the Angels fpake to men, and it was the lan- 
 guage which all the worJd.fpake before the confiifion 
 of idhylm^Sck is the mother tongue from whence ma- 
 ny other tongues a re derived,and it is holden by fome, 
 to be that tongue, in which we fhall fpeake one to ano- 
 ther in the life to come. Therefore weefhouldbe de- 
 fyrous to under ft and this holy language, 
 
 EXER- 
 
Oftbejlile of the Scriptures. 
 
 IOI 
 
 EXERCITAT. XII. 
 
 Of the file of the Scriptures. 
 
 loh, 7. 46 '.Never mwjpake like this man, 
 
 \/T7Henwedefcribeamansfpeech, firft we de- 
 v V fcribe it by that which is natural!, as whe- 
 ther he be /#r%*3-' of a weake voyce, or 3 6 *</v>^o^ 
 of aflowtonguc. Secondly, in what language hee 
 fpeaketh. * Thirdly, in what Dialed hee fpeaketh. 
 Fourthly, whether it bzSolutaoratio or pi^S- ,in profe 
 ormeeter. Fiftly, the Property of thefpeech. Sixtly, 
 the Evidence of the fpeech. Seventhly, thefulnefleof 
 thefpeech.Eighthly 5 thefliortnesofthe r peech.Ninth- 
 ly,the cohercnce,and laftly the efScacic of thefpeech. 
 Firft ,we defcribe that which is naturall,and procee- 
 deth from fomedefeft of the organs, as if hee-fpake 
 with a weake voyce,or be of a ftammering tongue, or 
 thicke lippes, which Exod. 6.12. are called Vncircum- 
 afed lippes : Contrary to this is a thinne lippe which is. 
 afigneof Eloquence, lob. 12.20. for thefe who have 
 thinne lippes, commonly are Eloquent. CMofes the 
 Penman of the holy Ghoft, although hewasdefe&ive 
 in fpeech^yet reade his writings, and yee fhallfeefuch 
 eloquence in him^that no Heathen could ever match it} 
 and as it is fayd ofPaul, when he was prefent in perfon 
 hewasweake,2 C^jvro.io. andhis fteech bafeandcon* 
 temptible^yet his letters were weighty and power full : Co 
 whatfoever want or infirmity was in Mojfes perfoa,yet 
 there was no want or defeft in his writings. 
 Secondly, in what language he fpeaketh. The holy 
 ■ liiiiii 3 Ghoft 
 
 
 The write?* of the 
 Scriptures although 
 weake in perfon yet 
 powerful! in word* 
 
10Z 
 
 Exer citations Divine. 
 
 Lib. 
 
 The Old Tcftamcnc 
 was written in He- 
 brew,and the New in 
 Greekc- 
 
 The Hebrew tongue 
 Icndeth to many,but 
 borroweth of nonet 
 
 »VW Rltbntus. 
 
 *)\i}Caymtv, 
 
 TnvhnOramfilutt, 
 
 Dm mmn 
 IHidapudHebr&s. 
 
 j Ghoftfpake and wrote in Hebrew in the Old Tefta- 
 ment, and in the New in Greeke. Hee wrote the Old 
 Teftamentin Hebrew,a language which had this blef- 
 fingfpokenofintheLaw,£>^.i8. u.Thoujhalt lend 
 and not borrow, fo this language ilendeth to many Nati- 
 ons, but borrowes of none.He wrote the New Tefta- 
 ment in Greeke, a moft copious and fertile tongue, 
 which was then Lingua communis to the Iewes, al- 
 though not vulgaris. 
 
 Thirdly, in what Dialed he fpeaketh. The Dialeds 
 of the Hebrew tongue were fundry ,firft ,X> ialcfftu Hic- 
 rofolymitana y that Dialed which was fpoken in Ierufa- 
 lem and about \t,Aci. 1.19. In </><* A***^. In their owne 
 Dialect, or proper tongue. So the Dialed ofthe Ephrai- 
 mites, who &yd 5 Sibbolethandnot Shibboleth, lud. 12. 
 tf.and the Dialed ofthe Galileans, as Peter fpakein the 
 Galilean Dialed, M atth.26.j3. So in the newTefta- 
 ment there are fundry Dialeds as lonick, Dorick and 
 Attick,&c. 
 
 Fourthly, whether it be in profe or in verfe. The 
 Iewes divide the Old Teftament according to the ftyle 
 into Charuz, rithmumyShtr carmen, & Halatza^ Orati- 
 onemfolut am 5 that is,profe. 
 
 Hharuzissolutaoratio, hxxtin fine Kit hmo colligata-, 
 that is* it beginneth in profe, butendeth as it were in? 
 mceter,fuchis/*£. 
 
 Shir,canticum?Nnttcn in meeter, as the Pfalmes and 
 Canticles. | 
 
 HaUatzajNtittcn in profe^fuch are the Hiftories and 
 the moft ofthe Prophets. . 
 
 Fiftly,thc property of thefpeech. The phrafe m 
 Hebrew is much to be obferved, for in the Hebrew it 
 willfignifie one thing, and in other languages, ano- 
 ther thing. / 
 
 Example,iV#w.xp.2o. Dies mmeri fignifieth A fen 
 
 , da)ts y 
 
Oftbeftile of the Scriptures. 
 
 iqj 
 
 daycs^o Homines numcri^Gen.^. 30. A few mcn^Dcut. 
 q.ij.Ezck. 12. \6.S0Efay 10. i£. The reft ofthcTrccs 
 of his Forreftfh>iW be number f hat a child may write th$m^ 
 thatis ,Thcy frail be few. In other languages this phrafe 
 would fignifie many men^nd many trees \&c. 
 
 Sofomephrafesof thciScripturcs have a contrary 
 Signification with the Hebrews 5 as Zack.w .24. Afccn- 
 dit vifio a mc,thztis,It pen/hed. So le r.q.j* 15. Moabis 
 ftoy led and gone up out of her Cities^ that is, Shee is de- 
 ft royed. S ometimes againc it fignifieth to waxe and en- 
 cveakjLSiKing.ii.tf.BeUumafcendit The battellw- 
 creafed. So Pfal. 74.23. The tumult that arifes up againji 
 thee afcendeth,thatis,Increafeth continually. 
 
 So Levarepeccatum is to take off the burden of finne, 
 Exod. 1 0.1 7«and lohn alludeth tothis,i.2p. Behold the 
 Lambe of God that taketh away the Jinnes of the world. 
 And Levarepeccatum^ to take up the burden of finne, 
 Lcvit. 5. 1. So Sakal, Lapidare cjr E lapidarc, fignifieth 
 ey ther to caft ft ones upon a thing,as D eut. 2 2 . 1 4. or to 
 take away the ftones out of a placets Efa.62 . io. 
 Another example, 1 am like a drunken man whom the 
 wine hath gone over ? ler.z^.p. thatis, whom the wine 
 hath overcome, but Matth.26.39. Letthti cuppe pajfe 
 over w^that is 3 let it not touch me $ in a contrary figni- 
 fication. So Gen. 25.1 S.Cecedit coramftatribus fuis, He 
 dyedinprefence of hu brethren^ but the Seventie tranfla- 
 tcd it **lo- A? He dwelt before his brethren. 
 
 TheNewTeftament ufually followeth thefe Ho 
 braifmesoftheOld Teftament 3 as Hof.S.S.Avefelw 
 which there is no pleafwe^Rom. 9. 21. A veffcU ofdifho- 
 nour.So 1 Sam. 2 1 # 5 .Theveffe/s of the young men arc ho- 
 1% 1 Thcff.^.^.That ye may knew topoffeffeyourveffcls in 
 hol/:;e(fc.So Exod. 1.8. there arofc a new King in *s£gypt 
 who knew notlofeph^Matth. 1 1 . 1 1 . there arofe not a grea- 
 ter than Ichn the Baptift. 
 
 Iiiiiii 4 ?o 
 
 Some phrafi* with the* 
 Hcbrewcs lure a con- 
 traryfigjuficatwn. 
 
 *~)pQ tltptiare 
 " 'lElapidar 
 
 ThcNewTcflamenc 
 nfeth often times the 
 Hcbraifmcs of the Old. 
 
io4 
 
 Exer citations ViYtne. 
 
 Lib. 
 
 Difference betwixt 
 HtUenifmus & 
 Grxcifms. 
 HeBewfms quid. 
 The Seventy follow 
 th e Hebrew 3 ChaIdee 
 and Syriacke in many 
 things. 
 
 riion 
 
 'if 4. 
 
 vemuto. 
 
 Amos 8.7. and 2 Sam, 
 a. 26.Lament.520. 
 
 - "XJUemitts* 
 
 The fimplkity of the 
 ftilc of the Scripture is 
 
 admirable. 
 
 So in the New Teftament there are many peculiar 
 phrafes which are found in no other Greeke writers, 
 and here we muft di&'mguiftiwter Hcllenifwum & Gra- 
 a [mum. B client fmus is that fort ofphrafe which the Se- 
 venty ufe,for they tranflating the Scriptures for the ufe 
 of the grecizing Icwes,followedthe Hebrew Chaldee 
 and Syriacke in many things, fo that they have a pecu- 
 liar ftile which is not to be found in other Grceke wri- 
 ters: example,^* in theNew Teftament fignifieth 
 wrath and Poyfon 7 Reve. 18. 3. Ex vino veneni, that is, 
 poyfoned wine. Solob.^.6. Thereafonof this is^be- 
 caufe Hhema in the Hebrew, fignifieth both wrath and 
 poyfon. Another example, Cor w^.^.Deathis [wallow- 
 edup in vittory : the Seventy hath it *i*& In perpetuum, 
 but *%& doth not {ignifte perpetuus zmongft the Hea- 
 then^why doe they then tranflate it, For ever < becaufe 
 the word Nctzahh fignifieth Vtftory and Eternitie* 
 A third example,(^#. 8 .2 1 . Dixit adcorfuum dominus; 
 But the Chaldee faith, Bemerta ^1** tiyw *»7« which 
 phrafe the Evangelift/^# foil weth; but this is not a 
 phrafe ufed amongft the Greekes. A fourth example, 
 Give us this day, our daily bread y Mat. 6.1 1 .The Greeks 
 fay,?w»«or Panem qnotidianum, but the Syriacke hath it 
 kv^Eiov. CraftimwpanemfhztbxeaA which may feedeus 
 to day and to morrow. SoIam.^.t.The Lord'exaltetb 
 the humhle^butzccording to the Hebrew and Syriacke 
 phrafe, to Exalt, is to lift up on the CrofTe,/^-8.2 8. 
 When jce have lift uf the Sonne ofman,or exalted the Son 
 tfmanjkzi is, lifted him up on the Crofte. Thefe par- 
 ticular phrafes ufed by the Seventy would be marked. . 
 And befides thefe,if we fhall 1 ooke more nearely to the 
 ftile oftheScripture.as to the fimplkity of it, thenwe 
 fliall much more admire it, 1 Cor. a. 4. M) preaching 
 was not with int icing words of mans wife dome, butinde-\ 
 monftration of the Spirit, and of power. 
 
 Againe 
 
Ofthcftile of the Scriptures, 
 
 105 
 
 Againethe Evidence of the ftile, the judgments of 
 GodareXetdovvnefoperfpicuoufly in the Scripturc,as 
 ifa man were looking on with his eyes; this iscallcd 
 «vlo^h: by the G rceks,as we may fee in the deludge, the 
 overthrow of Sodom, and the miracles in the Wilder- 
 nes,fet downc fo clearely before us, as if we had beene 
 eyewitneflesofthem. See a notable example, Pfil.j. 
 12.13. By a borrowed kind offpeech he fetteth forth 
 the judgements of God which were to overtake the 
 wicked, as if we were looking on.lfhe turne not, he will 
 whet his Sword, he hath bent his bow, and made it ready, 
 he hath alfo prepared for him the wfiruments of death: fie 
 hath ordained his arrowes againjl thepcrfecutors. 
 
 Eightly, the Fulnefle of the fpecch. The Greeke s 
 call this &7..H wherein nothing is wanting, neither in 
 the enumeration of the parts, or explication ofthecau- 
 fes^or reciting of the circumftancesjforthe holy Ghoft 
 fetteth downe all thecircumftances belonging to the 
 purpofe: So the Apoftle Rom. 1 .defcribeth at large the 
 vanity and impiety of the Gentiles. AndRem.i. the. 
 hypocrify of the Iewes,and C^.3,be maketh a ful de- 
 fcriptionof the corruptions ofman, reckoning up the, 
 parts. There is none righteous, no not one,verfe. 1 o,There 
 is none that underflandeth, there is none that feaketh after 
 GtdjVcrf* 1 x .They are all gone out of the way, they are al- 
 together become unprofitable, there is none that dothgood, 
 no not nc,vcrfe.\ 2 .7 heir throat e is an open Sepulchre, 
 with their tongues have they u fed deceit e, the poyfon of 
 t^ffpes is under their lippes, verf. 1 3 .Wbcfc mouth is full 
 ofcurfingandbittcrneffe,vcrf.\.u. Their feet e isfrviftto 
 jhed blood, vcrf. 15 . D cftrucJion and ?n:fery are in their 
 waics,<vcr.i6>Andtheway of peace they ^have not known, 
 vcr .17 .And there is no fear 'e oj "the Lord before their ens, 
 wrf.\% % 
 
 I Ninthly 5 the Shortneffe of the fpeech ; and here we 
 
 cannot 
 
 ^olUocitlatj.piki 
 cum quit ipfc v ifa. 
 
 $li&7i{. 
 
 The holy Ghoft fetteth 
 downe allcjicumftaa- 
 ces belonging to the 
 purpofe wherc«f he 
 intrcatcth 
 
 \ 
 
io6 
 
 ExercitattQns Divine. 
 
 Lib. i . 
 
 Every word of the 
 Scripture carricth a 
 weight. 
 
 All things in the Scrip* 
 cure ^e fit Jy joy aed. 
 
 Otje& 
 
 ;Howfentencesinthe 
 Scripture fceming to 
 difagrce cohere rery 
 well. 
 
 cannot enough admire the fulnelTe of theftile and the 
 fhortncfTe oi: it,and that which Cicero fayd o^Thucyci- 
 des may here be applyed fitly, Eum ejfe adeb plenum re- 
 fertumfa rebus y ut prope verborum numerum^ numero re^ 
 rumex&quet, That every word carried a weight with 
 it,and therefore we may call it Laconic* Scnptura. 
 
 Tenthly,the Coherence : all things in the Scriptures 
 are fitly joyned and coupled together. The Heathen 
 fayd that there were three things unpoflible, Eripere 
 lovifulmen^Herculi clavam^& Homer o verfum $ to pull 
 lupiters Thunder-bolt out of his hand, Hercules Club 
 out of his hand, and a verfe from Homer - y for they 
 thought, that there was fuch a connexion betwecne 
 Homers vciks,that not one verfe could be taken away 
 without a great breach in the whole worke : but this 
 may bee much more fayd of the Scriptures of God 
 which have fuch a dependance and connexion, that if 
 yee take away but one verfe,the whole thall be mar- 
 red. 
 
 Butit maybe faydthat there are fentences which 
 feemenotto cohereoragree fitly together, Gcn.^S.j. 
 And as for me when 1 came jrom Padan^ Rachel died by me 
 in the Land of Canaan in the way y when there was but yet 
 a lit tie way to come to Ephrath, and I buried her there in 
 the way ofEphrathjhefame is Bethlehem y Verf. 8 . o^W 
 ifrael beheld Iofephsfonncs, How doth thiscohere with 
 that which goeth before , it would feeme that there is 
 no dependance here 6 
 
 They cohere well enough with the words going be- 
 fore $ for Jacob had adopted two of lofephs children, 
 then hee giveth the reafon of this adoption in thefc 
 words; asifhefhouldfay, whereas I might have had 
 moe children by my firft wife Rachel^ if fheehad lived; 
 it is great reafon that I fupply this defeA in her, by 
 placing foniein fted of thefe children ? whkh (he might 
 
 have 
 
 . 
 
Of the ftile of the Scriptures. 
 
 107 
 
 have borne tomes and Iadoptthofethy fonnesfmce 
 flic is dead. 
 
 The fecond place which feemeth to have no cohe- 
 rence with things going before, Efi. 35. 2 1. Take 4 
 lumpc offigges, and lay it for a plaijier unto the boyle,and 
 he fballrecovcr^jcrf.ii.Ezcktas alfohadftydwhat is the 
 fgne,that I jhallgoc up into the houfe of the Lord What 
 coherence is betwixt thefe words,and the wor Js going 
 before i 
 
 There is a right coherence here, and hee fetteth 
 downethat laft, which was firft for brevities caufe 5 
 which is more at large fetdowne in thebooke of the 
 Kings 5 and therefore Imius tranflatethit well,[/^/<?- 
 mer. ~\ Inplufquam ferfetfo^Efay had fay d. 
 
 ler. 40.1 . The word which came to Jeremiah from the 
 Lord^crc The words following feeme not to cohere 
 with the former. 
 
 The beginning of the fortieth Chapter, with the fe- 
 venthVerfeoftheforetiefccond Chapter, and thefc 
 things which are infertbetweene them, doe containe 
 but the occafion of the prophefie, to wit ; when Godo- 
 liah was killed, the reft of the Iewes would have gone 
 into^^y^ which IcremUh forbiddeththemto doe. 
 And it came topaffe ten dayes after, Chap. 42. J.drc this 
 fhouldbee joyned with the firft Verfe of the fortieth 
 Chapter,and all the reft fhould be included in a paren- 
 thefis. 
 
 As wee havefpokenof theftile of the Scripture in 
 generally fo let us obferve the ftile of fome of the 
 writers in particular. Efiyes ftile differed much from 
 the ftile of Amos, he being a Courtier, and hee but a 
 Neat-herd. So the ftile of Ezekiel differed from the 
 ftile of the reft of the Prophets: he called himfelfe The 
 
 1 Sonne of man, not becaufeitis a Chaldee phrafe, but 
 becaufeofthe excellent vifions which he faw,therefore 
 
 he 
 
 Anfw* 
 
io8 
 
 Exercitations Divine. 
 
 Lib. 
 
 Conclnfioiu 
 
 Go<3 gayr excellent gifts 
 to his Secretaries, for 
 the good of his Church. 
 
 Paul Converted moe by 
 his writing, than by his 
 preaching. 
 
 • he is called the Sonne of man,xhzx'\s y an excellent man 5 
 as lefts Chrift in the New Teftament is called The Son 
 0/***/*, that is, an excellent man. So this is peculiar 
 to lohn the Evangelift, to call Chrift the Son of God 
 a^©-, for the Chaldees and the Talmud ufually call him 
 fo : lohn oppofed himfelfe to Ebion and Cerinthus two 
 Iewes who denyed the divinity of Chrift, wherefore 
 he hath ufually the word hiy^i Ioh.$. 7. which was 
 frequent in the Chaldee paraphraft, and read often by 
 the Iewes. 
 
 So there are fome things peculiar to ?aul^ forhee 
 ufeth fome words according to the manner of the 
 fpeech in Tarjhsjh aniCilicia, Colo ff. 2.1% . ^^^j^ 
 in their language ,fignifieth infidiofe alter i pr tripe re pal- 
 mamSoiCor.^. Mans day according to thephrafe 
 ofTarjhtfttis put for the time of judgement s becaufe 
 they had fome appointed times for judgement. 
 
 The Conclufionofthisis, here we may admire the 
 wifedom of God, who gave moft excellent gifts to 
 his Secretaries for the edification of his Church.Mofes 
 was amanofflow §eech,andof a (low tongue, and Aaron 
 muft be hisJpokefman,Exod.^.Tet Moyfes was mighty in 
 words and deeds,Ac~i. 7. 22 . It is fayd 01 Pauljhat his bo-, 
 dily prefence was weake, but his letters were weighty, 
 2 cor. 1 0.1 1. By preaching he converted many, from 
 lerufilcm tolllyricum^Rom. 15.19 . butbyhislettershe 
 converted more, both in Eur ope, Africa and Afta ± fuch 
 was the majefty and grace in his writing, that they ac- 
 knowledged it to be from the Lord. 
 
 EXERCITAT. 
 
 UJ I M 1 I «JL | l — l» 
 
The Hebrew Text is not corrupted. 
 
 109 
 
 EXERCITAT. XIII. 
 
 Tl?at the Hebrew Text is not corrupted* 
 
 PfaL up. 140. Thy word U very pure : therefore thy 
 fervent Irvetb it. 
 
 T^e Church of RomejXiat they may advance the au- 
 * thority ofthc vulgar Latine tranflation,whichthey 
 have made canonicall 5, doe labour to difgracetheorir 
 ginallText,the Hebrew and Greeke,holding that they 
 are corrupted in many things. 
 
 M after lames Gordon our Country man, obferved 
 foure diftinft periods of time. The firft period, he 
 maketh to bee the Iewes Synagogue before Chrift 
 cameinthe fiefh^ hee granteth that at this time, the 
 Hebrew Text was not corrupted by the Iewes. The 
 fecond period of time he maketh to be from theafcea- 
 fion of Chrift untill the dayes of Htereme and ^Augu- 
 fttr.e^ and hee faith, that in this fecond period, the 
 Iewes went about to corrupt the tranflation of the Ser 
 venty : becaufe the Chriftians then began to ufe argu- 
 ments taken out of that tranflation againft them, as 
 lujline Martyr teftifieth, writing againft Trifho. The 
 third period he maketh to be-after the death of Saint 
 Hierome untill the time that the Talmud was compo- 
 fed and fet together, and then hee faith, there arofe 
 great contention betwixt the Orientall& Occidentall 
 I IewesrC the Oriental Iewes were thofe who .dweltupon 
 the Eaft fide of£ffp^to mBabylon Media and Perfia, 
 thofe Peter called the Church at Babylon j.Pet.- .13. The 
 Occidentall Iewes wercthofe to whom he wrote, Scat* 
 \ teredabreadtn Po^HS^jaUttafiappadocia^Ali^e^lithyaia^ 
 1 iPet.t.u) 
 
 The Church offlowc 
 makcih the vulgar La- 
 tine tranflation to be 
 canetticall, 
 
 " C&troverf. 1; 
 
 Whit Irwes were called 
 Oriental!* and what 
 Occidental].. 
 
no 
 
 Exercitations Divine. 
 
 Lib 
 
 The Iewes kept faith- 
 fully thcbookeofGod 
 without corruption. 
 
 rheTcWGinambred 
 the Verfes, Wordsand 
 
 Letters of the Bible. 
 
 They would write no 
 language but in He- 
 brew letcers. 
 
 P*M.i.)becaufeofthe diverfity of their reading,and 
 corruptions in the Text. He faith that the Iewes met 
 at Tiberias Anno 5 o8.and there fet downe the Points* 
 and made their Major a to obviate this, that no more 
 corruption fhould inter tnto the Text. The fourth pe 
 riod he maketh to be after the Iewes had met at Tiberi- 
 as $ they decreed that none fhouid ufe any copy, but 
 fuch as were corre&ed by the Maforeth, and fo from 
 thistimehefreeththc Text from corruption ^ but he 
 laboureth much to prove that the Hebrew Text was 
 corrupt before, and that the vulgar Latine is found and 
 free from corruption, which was translated by Saint 
 Hicrome under Pope Damafus ^andfo continued in the 
 Church of Rome. 
 
 The Iewes to whom The oracles of God were commit - 
 tcd^Rom. 1 . 2 .(therfore it was called Their Lar»\ I oh. 8 . 
 1 7.) would they have corrupted their owne Evidents? 
 Auguftinecallcththc lews Capfarios nofiros^ who faith- 
 fully keptthebookeof God, and referved it unto us 
 without corruption, and he faith, Dtjperfos efteludtos^ 
 infidelesut tcflarcntur Scriptures effe vcras. The unbe- 
 leeving Iewes were fcattered through the world, that 
 they might teftifiethe scriptures to be tine : and fhall 
 we thinke that the Iewes would have corrupted the 
 Text, who have numb redthe words,Ietters,and verfes 
 ofthe Bible ? and R.Zadd:*s hathnumbred the letters 
 words and verfes, and fummed up all the verfes at the 
 end of every booke,and they have obferved that al the 
 letters are found in one verk,Zcph, 3 . ? .as alfo foure of 
 the finall letters : they carrry fuch refpedi to the Law, 
 that if it but fall to the ground, they inft itute a faft for 
 it. 
 
 Tbefuperfti iousIewesatthisday,arefocarefu!lto 
 keepe the letters and words ofthe Law,rhat they will 
 have neither Chaldee, Syriacke, nor Hebrew words 
 
 written 
 
The Hebrew Text is not corrupted. 
 
 i ii 
 
 written, bur in Hebrew letters ; and it grecved them 
 when they law in Ongcns Hc.wtpLi, Hebrew words 
 written in G rccke Chara£ters,whcn they faw the co- 
 py which was prefented to of lexander the Great, ha- 
 ving the name of/ehva ft ill written in G olden letters, 
 :hcy were much greeved at it, and when they fee any 
 thing changed in our copies now, in difdaine they call 
 it,Hbjmcjl) fcful facl gelabbim^xhatiSy Pcntateuchus ra- 
 (orum CMonacborum^ the Pentateuch of the fliaven 
 Monkes. 
 
 The Iewes after the death ofChrift were difperfed 
 imongft many Nations and they never met together 
 againe ; and albeit they would have corrupted the 
 Scripture, how could they have fulfilled all the Co- 
 pies? 
 
 >5f//tfr«f/»makcththisobjeftiontohimfelfe. Some 
 men will fay,that the Hebrew Text was corrupted af- 
 perthedaies ofS.#/m?/^and Augujline. He anfwo 
 rcth, that Augupns reafons ferve for al 1 times againft 
 the corruption of the Hebrew Text: And Serrarius 
 acknowledged, that there is but fmall or no corrupti- 
 on in the Hebrew Text, & he maketh a threefold cor- 
 liptiortj The firft Phyficall,the fecond Mathematical, 
 ind the third Morrall. Phyficall corruption he maketh 
 :o be this, when it wanteth any member whic h it (hold 
 have. Mathematicall corruption he maketh to be this , 
 when there are ibme faults in the print which we call 
 W**fji*le .And a morrall corruption he maketh to be this 
 vhen one of purpofe goeth about to corrupt the Text, 
 md in effedt he commeth to this, that the errors which 
 ire found in the Text are but errors in the print and not 
 in the matter. 
 
 But now lately there is one rifetiup,called3/^^^, 
 who hath fet himfelfe to improve the original Hebrew 
 Text,and to prefer the bamaritanto it as the original!. 
 
 We 
 
 VUeGuUkl 
 
 At )tocttgio. 
 
 h ? iD3 win 
 
 C3 > hSji St* 
 
 Be Harm lib i.Cap.i* 
 
 Dc verba dei. 
 
 Serrarius in prolegom. 
 Bib I tans, 
 
 {Vhyfica (ca 
 Matuemath 
 AI oralis. 
 
II* 
 
 Exercitations Divine. 
 
 Lib 
 
 I Difference betwixt 
 
 I hebr<eo-f&maritano- 
 I fam.iruana,ia their 
 Copies, 
 
 Rcafons to prove that 
 the Samaritan copy if 
 not the ori^inalj, 
 
 Rfiafon i« 
 
 culwalitnia* * • 
 
 Reafon 2; 
 
 Tht Samaritan diffe- 
 i-cth as much from th: 
 
 originally the 5m«- 
 fydoe. 
 
 We muft put a difference betwixt Hcbr&o- Samaritana 
 and Hebr&o-famaritQno-fomaritana* HebrdO-fiunaritana 
 is that which Meyfes wrote from the Lord and delive- 
 red to the lews* it is called Hcbr<eo-famaritana,bccauCc 
 the Hebrew was writteninthe Samaritan Character at 
 the ftrft,and fo kept ft ill till after the captivity, and this 
 we grant to be the firft and originall writing by which 
 the Church fhould be ruled. 
 
 But that this Hcbrao-famaritano-famaritaua fhould b 
 the firft originall,that in no way muft wegrant,and th 
 reafonsarethefe. 
 Firft,the Samaritans were idolaters they were brought 
 outofAJfyriaby Salmanejfar, and they cre&ed a falic 
 worfhip in We^forthe which they were hated by th 
 peopleofGod, Ioh.^. They branded them alwayes 
 with thefe two letters, (7/w//# Zainjhttis^ft range wor. 
 jhip. The Lord concredited his oracles to his own peo-; 
 ple,I>wf. 53,4. The Law is the inheritance ofthecongrc* 
 gationeflacob.Tlicvcforcthc Law was not committed 
 to their cuftody,who were not Gods people, they had 
 no right to his inheritance. 
 
 Secondly ,ifthe Samaritancopy were the originall, 
 then it fhould follow that the Church hath wanted the, 
 true originall Text until the yeare of God,i626.wheni 
 Petrus deValle brought it from Damaftus. 
 The Samaritan Copy -differed as much from the ori- 
 ginal!, as the Seventy doe j but none of them hold that 
 the tranflation of the Seventy is the originall by which 
 all others fhould be tryed: why then fhould they give 
 this prerogative to the Samaritan Copy, to be the ori- 
 ginall i this Samaritan Coppy addeth to the originall 
 Text which was The inheritance oft he Hrvcs, Deut.3^ \ 
 4.& diminifheth alfofrom it. It addeth to the originall 
 Text,/^.2i.twoVerfes/36. 37. Verfes. SoGen.4. 
 it addeth a long fpeech.-or conference betwixt Cam 
 
 and 
 
The Hebrew Text U not corrupted. 
 
 »'$ 
 
 and Abel which is not in the originall Tc xt. So Targum 
 Hierofolymttanum fupplycth the fame 2 8 .verfes here, 
 which are not in theoriginall Hebrew Text, a con- 
 ference betwixt Cam and Abcl^ whether there be any 
 providence of God or not i or whether there be any 
 reward for the juft, or puniftiment for the wicked i 
 Abel holdeth the affirmative, and Cain the negative 
 part. But this note of the utiafercth mthemargent 
 fhould not be read this wayes, fefu pefuki btmt&egno 
 pefuk. Viginti otto vcrfta defiderantur in medio hu\us 
 verftu, There aretwenty eight Verfes wanting in the 
 midft of this verfe. But it mould be read this wayes, 
 Pcfukimfafckin bimtz,eghnoth fafuk y that is, There are 
 twenty eight verfes whofe fenfe endeth in the midft of 
 the verfe : therefore when the Scripture faith that 
 Cain talked with his brother, it was to perfwade him 
 togoeouttothefield, & not that he had a long confe- 
 rence with him^ Both the Samaritan Copie then, and 
 the Tar gum oflerufalem wrong the Text as defe&ive, 
 putting in thefe 28 .verfes which the Spirit of God ne- 
 ver indited. 
 
 If this amaritanCopicwere the originall Gopie, 
 what is the reafonthator/Vr/s fettethit notdowne in 
 his 0#/*/>/rf, as hee hath done other tranflations ? and 
 what is the reafon that Hier&me never citeth it; nor 
 followeth it in his tranflation,if it be the originall i 
 
 Fiftly, themanner of the Saiparitans writing fhew- 
 eth that this was not the originall which (JMojfes re- 
 ceived from the Lord, and delivered to the people of 
 God afterwards, as you may perceive in the page fol- 
 lowing,out of £W. 31. from verfe i*.toi8. 
 
 Kkkkkkk 
 
 
 
 &afi>*4 % 
 
 Rtafon ji 
 
 
11 jL 
 
 ■wan I 
 
 Exemplar 
 Sam&ri- 
 
 Exerciutions fli<vine. 
 
 Lib. 
 
 h^n 
 
 tiebrakt 
 
 •majors* <v <5 ^-2f ^i>jirat-^^a 
 us* sir &f4#A>Z>w\*»' vjff-y-fjrsjjT 
 
 m n «V- laKVn^o* SK'S-nrp-na-v i 
 *** » ftrmt-'a-i n » tp n • > n n a u> 
 
 «i: :it a'i *.- 3 k • » a • n y n *? 
 
 ts> -ip- >a 
 
 » aiimav 
 mn is 
 
 CD * ♦ 
 
 V ~) P 
 
 O 10TI3 
 
 •n a t^rvrp k 
 •r-n QTV^Sn a 
 3 j n a x S a-n a 
 
 >ay • anpo • ^ > 
 
 ama^no •— ;t$ 
 
 • p.n 3 ^ • n a v 
 
 N^iaT-ipyn 
 
 Dniat^ i 
 onS •>*> n 
 •n^yn • L n a 
 n -n •' p b a n 
 y ? • cd | a i 
 • \ y * a ts> n 
 
 * aaniBtcn rrro'Ti -mia-ma^n 
 
 caSiy Tina •onnvb •na^n # n« 
 
 n ♦n'n^'h^i^^', >oa- jai-M* a 
 
 rviyv'n^yna ♦ D'TntPBr»3 # caSiyS 
 
 p n > r na a? * > y > _a p n 
 
The Hehew Text is mt corrupted. 
 
 i>5 
 
 LMofi dicendo. & i m Utintfc. 
 Jfrael dicendo, nunc it la 
 tete : quia fignum eft 
 ves per generations ve ft roe 
 
 ego Jebeva fantttficant vo s. 
 S a b ba thum quia fane turn 
 froftnates illudmorte merieter , qn U 
 in ilia opus utique exeinde tar 
 la e medio fepulorum fuernmtf t x 
 bcrU cfm , & in d i % 
 
 Sabbathifabbatulu fan ctu m 
 
 fattens *- pus in d ie 
 
 merieturx & obfervanto ft li$ 
 
 fabbathumjelcbr an do 
 fa bbaihum per generations (not fadere ater n o 
 in ter me & inter flies Jfrael fignum e r it 
 in aternumi quia fex diebus fecit Ie bov a 
 c eelum et terram & in die 
 
 f eptimo quievit et refiiravit 
 
 Exed.31.11. i^indthe L ordffiake unto CM efts faying J In EngU&thui; 
 1 ^.Speake thou alfo unto the c hilar en of Jfrael, fay ing,ve 
 
 itisafigi 
 
 Et dixit lehov* 
 at loquere flies 
 Sa bbatha meafer ha 
 in ter me & inter 
 adcognefcedu 
 et obfcrvAte 
 e rit iMi* 
 em nisfaciens 
 tin i ma il 
 
 di ebm opera 
 fe ptime 
 
 I e heva t omnis 
 
 iHefabbathimorte 
 
 Jfrael ipfun 
 
 rily my Sabbaths pall ye keefeifor it is afigne betweene me 
 and you, throughout your generations, that yee may know 
 that 1 am the Lord that doth J an ft h fie you. 1 ^,TejhaU keepe 
 the Sabbath therefore :for it is holy unto you : every one 
 that dcfleth it y Jhstlfurely be put to death, for tvhofoever 
 doth any worke therein, that Soulejhallbe cut off from a- 
 monzfi his people K \ 5. Sixe day cs mayworke be done, but 
 in the Seventh is the Sabbath of rcfi,holineffe to the Lord, 
 fphofoever doth any rv or Ice in the Sabbath day hcfhallfure- 
 lybeputtodeah. 16. Wherefore the Children oflfrael 
 Jhall keepe the Sabbath, to ohferve the Sabbath throughout 
 their generations, for a perpetual! Covenant. 17. It is a 
 figne beiweene me and the children of ifrael for ever: for 
 in fixe dayes the Lord made heaven and earth, and on the 
 fventh day he rcfiedandwas refefi)ed. 
 
 Kkkkkkk 2 Obferve 
 
 ;V 
 
 
ms 
 
 Exer citations "D'vvine. 
 
 Lib. 
 
 y • s - ■ 
 
 rrron 
 
 
 
 Obferve the forme of this writing of the Samaritan, 
 andyce fhall finde it to be meere Cabbalifticall, by 
 which they wouldfindeout "the diverfe readings, in 
 framing the lines, words and letters, and fetting them 
 downe after fuch a curious forme, as the Cabbalifis do, 
 by their Gematrija,notaricon^ndtemura:th3Xis y by the 
 number of letters, the divers fignifications of them, 
 and the diverfe fituation and placing of them, they 
 make divers fenfes in the Scriptures, as by elbham, 
 zmitthbhajh $ fometimes putting the laft lettersforthe 
 firft, andthefirftforthe laft; fometimes reading up 
 and downe 5 fometimes croffewayes, and fometimes 
 from the left hand to the right : this wemay fee in this 
 example of the Samaritan Copie, where they fumme 
 up the obfervation,the breach, and punifhment of the 
 Sabbath in a round circle; which curiofitity the Spirit 
 of God never ufed in writing the holy Scriptures. 
 
 Chrift fpeaking of the originall Text, and the per- 
 petuity of the Law which we have, he faith, ne jot, or 
 one tittle of the Law fhall not fajfe^ inthe originall it is, 
 \rS\d anfwerabletothe Hebrew W, and^'*, which 
 is not properly tranflated,^ tittle, as if it made a diffe- 
 rence betwixt fome letters, as the top of Dalethftom 
 Rejh : for the Syriacke calleth it Sharat, incifura vel 
 incifio, the fmall lines which are in ones hand. The 
 meaning is then, that not one part of a letter, neyther 
 theleaft letter,norany part of theleaft letter fhall pe- 
 riifyhence we may reafon from Chrift swords. In that 
 copie whereof the Lord fpeaketh, i»7* or lod muft be 
 theleaft letters but in the Samaritan copie /W is not 
 leaft, but the biggeft of ; 'all the Letters : therefore the 
 Samaritan copie is not the copie which Chrift /pake 
 of, but the Hebrew,as we may fee by the difference of 
 the Lettersin the margent here: hence wemay gather 
 tfaat this Samaritan letter was abolished in Chrifts 
 
 time 
 
 
Tfy Canonical! booh isperijhed 
 
 "7 
 
 time, and therefore wee ought neyther to imbracc 
 the copie nor theCharafters, as authentic ke or ori- 
 ginall. 
 
 TheConclufionof this is, if the light that is in the 
 body he darkencjfe^how great is that darkeneffe? Matth. 5. 
 2 3. The S captures are the light of die Church, and if 
 the originall Text were corrupted,how great were the 
 darkenefTe of the body 1 God hath Conjuntfa inftru- 
 menta^fa remota injlrumentagratia. Re mot a infirumen- 
 tagratix are the Preachers and their writings,and they 
 maybe corrupted. But Canjun&a tnflrumenta gratia 
 are the Prophets and Apoftles and their wri tings jthefe 
 the Lord kept from errour and corruption for the good 
 of his Church* 
 
 EXERCITAT- XIIII. 
 
 That no Canonic all Booh it perijhed, 
 
 Matth. 5 . 1 8 . Heaven andeartb flail fajfe^ovejotjr one 
 tittle flail no waves vafe from the LawtiUaUbec 
 frlflled. 
 
 T7T 7 Hen a thing wanteth aneffentiall part, this is 
 V V the greateft want. Secondly, when it wanteth 
 anintegrailpart, this is likewife a great defeft. And 
 thirdly,when it wanteth accidentall ornaments. When 
 the foule isfeparated from the body,hereis a feparati- 
 onof the efTentiall parts. When a man wanteth a hand 
 or a foote,then he wanteth an integrall part. And when 
 hee wanteth his cloathes. hee wanteth fome orna- 
 
 ments. 
 
 Kkkkkkk 3 
 
 There 
 
 Owlufi*** 
 
 vienta J 
 
 pdrt'u effentialis 
 t Defc-)partis integrdis 
 
 elm vrnamenfiac- 
 cidentalu* 
 
i8 
 
 Exercitations Vvv'tne. 
 
 Lib. 
 
 No booke in the Scrip" 
 tures wanteth any 
 eflentiall pare. 
 
 Vidt lunium in ludavt, 
 and Perkins reformed 
 Catholike. 
 
 Gods care in prefer- 
 vingtheSciiptures. 
 
 wi?i;m'V8C&}tGr£ci. 
 
 Bockes necefifarv for 
 the Chwrch albeit loft, 
 yet they were found 
 
 There is no booke in the Scripture that wanteth any 
 eflentiall part ; for the Law and the Gofpel which are 
 eflentiall parts,are found in every booke. 
 
 Secondly, the Scripture wanteth nointegrall part 
 fince the Canon was fcaled; before the Canon was 
 fealed they had as much as fcrved for their infancie : 
 but after that it was fealed, the whole Canon 
 was compleatc , and none of thofe Bookes perill- 
 ed. 
 
 Great was the care which the Lord had to preferve 
 the Scriptures. Firft, hee commanded the Levites to 
 take the booke of the Law written by Moyfes, and to 
 put it in the fide of the Arke of the covenant of the Lord^ 
 Deut.31.26* 
 
 Secondly ,the Lord commanded the King,whenhe 
 fhould fit upon the Throne of hiskingdome to write a 
 CopieofthisLaw,D£#M7.i8. and the Iewes adde 
 further,that he was bound to write out two copies ? one 
 which hee fhould keepe in his treafurie, and another 
 which he fhould carry about with him 5 and they fay 
 moreover, if Printing had beene found out then, yet 
 hee was bound to write them out with his owne 
 hand. 
 
 Thirdly,theLord commanded the Prophets to write 
 their vifions upon Tables, and to make them plainc, 
 habak.2.2 .Efiiy 8 . 1 .and the Seventy read it, to be^r*. 
 ven upon the l/ujb tree^ which is a fort of wood chat 
 corrupteth not, and it will preferve that which is writ- 
 ten upon it and it were to the worlds tnd. 
 
 Fourthly, when any booke which was necelTary for 
 the ufe of the Church was loft 5 the Lord had a care 
 that that booke fhould be found againe, as the booke 
 of the Law found by Htlfoah y 2. King, 22.$. Or the 
 Lord endited it anew againe, when it was loft^as when 
 iehojaktm cut the roule of the Lamentations of Iere- 
 
 mie 
 
No Canonical! booke uprifled, 
 
 nj> 
 
 mie, yet the Lord infpircd him a new againe to indite 
 thisbooketohisScnbc5^^,/frr.3^32.becaufehe 
 thought it neceffary (till for the Church, therefore he 
 would not have it to pcrifli. 
 
 Fifdy 5 inthatgcnerall definition which the Babylo- 
 nians made at Icrufalem^buvmng their houfcs,and rob- 
 bing them of their goods; yet as Hieromc and Baftlob- 
 (ervewell, it was a fpeciall providence of God that 
 they fhould leave tothofe captives, their inftruments 
 ofMuficke, wherewith theyufedtoferve Godinthe 
 Temple : that they might preierve iome memorie of 
 their former worfhip, they brought thefe inftruments 
 to 2?tf^/ with them 5 />/*/. 1 ^7.2. Wc hung our harps on 
 witlowes. If the Lord had fuch a care of thefe inftru- 
 ments to have them preferved for his praife, much 
 more care had hee to have the Scriptures preferved, 
 which taught them to worfhip ; and he who had a par- 
 ticular care of the pans of the Scripture, before it was 
 complcate 5 and numbreth the haires of our heads^Matth. 
 10.30. and theftarres oftheheavens^ Pfal. 147.4. will 
 he not have a fpeciall care that none of thefe Bookes 
 fhould pcriiTi which are canonicall f 
 
 That fable of Efdrasthenis to be rejefled, lib. 4. 
 cdp.4123.S0cap.1q.21. to the24.verfe, heeftieweth 
 how the booke of God was loft in the Captivity, and 
 that E fir as the Scribe, by holy infpiration wrote it 
 all anew againe : but thisisfalfe^ fee wee not how Da- 
 niel read out of the prophefie oiler emic^ how long the 
 captivitie(houldlaft,D^.9.2. The book of God then 
 was not loft in the captivitie and written anew againe 
 by Efirtsjzut onely hee fet the bookes in order after 
 the captivity, gr nihil ad h {z „ fecit \fedai 7*? * Hee did 
 nothing in corre&ing the booke or God, but onely fet 
 irdowne in order. 
 But we reade often times in the Scriptures of many 
 
 Kkkkkkk4 Bookes 
 
 The lfratlitct kept the 
 mufic.jiinfli;un»ent> in 
 the captivity to pat 
 
 them in mmdeot the 
 v\ci ihjp of Cod. 
 
 The fable of Eflrm 
 rejc&ed. 
 
 Efdrat wrote nothing 
 of the Scriptures after 
 the captivity bat onely 
 fet the bookes in order. 
 
r 
 
 I20 
 
 Exer citations Divine. 
 
 Lib. 
 
 
 Some things written by 
 
 !the Prophets not as 
 they were Prophets. 
 
 Hexefgah buried Solo- 
 0W»$bookcsofPhy£ck. 
 
 / 
 
 rnansn 
 
 wm rim 
 rKwrun 
 
 Bookes wanting now, which were extant before , as 
 the Bookes of the battels oftheLord,Num 4 2 1 .1 4. 
 
 By this it cannot bee inferred that any canonicall 
 booke is perilled} for this word Sepher^ fignifieth a 
 relation, as well byword, as by write. Secondly, 
 although we grant that it was a written Booke, yet it 
 will not follow that it was a holy Booke. Thirdly, 
 although wee grant it was an holy Booke, yet it will 
 not follow that it was a canonicall Booke. The Bookes 
 of the Chronicles of the Kings of Inda and lfrael were 
 butcivill records, and belonged nothing to the canon 
 of the Scriptures. 
 
 Secondly,fome bookes that were written by the Pro- 
 phets, were not written by them as they were Pro- 
 phets. Salomon wrote of Hearbes, Trees, and Plants, 
 1 King.^ 3 .But what bookes were thefe? They were 
 but bookes of things which were under the Moone and 
 of things corruptible, and becaufe they ferved not for 
 the edification of the Church afterwards,therefore th e 
 Lordfuffered them to perifh. Suidas faith, that the 
 booke which Salomon wrote of Phyficke, was affixed 
 upon the gateintheentrie ofthe Temple , and becaufe 
 the people truftedtoo much in it, neglecting the 
 Lord (as J fa put his truft in thePhyfitians$2 Chro.i^.) 
 therefore Hezekiah caufed to pull away this booke, 
 and bury it. And the Talmud faith, that Hezekiah did 
 two memorable things. Firft, Ganaz Sepher rcjfhubth^ 
 Alfcondit librum mcdicinarum y Hee hid the booke of 
 Phyficke which Salomon had written. And fecondly. 
 Cat hath nahhajb hannehhufiotb fhegnafhc Mef!)O y Com- 
 minuit &neumferyentem quern fecerat Mofes^ Hee brake 
 fehe.biafen Serpent which Moyfcs made. 
 
 Salomon (pake three thousand Proverhes^i Kln^.a-S 2 * 
 yet of all thefeProverbesfcarce eight hundred are put 
 intheCanon. Someofthefe Proverbes thefervants ; 
 
I 
 
 2^0 Canonicallbo.ke uperiJhecL 
 
 121 
 
 ofllczekiah King of I u da copied out, Prov. 2 5. 1 , And as 
 they law the King their matter bury Salomons booke, 
 which he knew was hurtfull to the Churchy fothofe 
 fervantscopicd out thefe Pro vcrbes which werepro- 
 fitable for the Church, whereas the reft periihed. So 
 Salomon wrote a thousand and five Songs , of all which 
 Songs,the Lord madechoyiebutof onetobee infert 
 inthe Canon,which is called the £0#£ ofson^s, ox can- 
 t/eum canticorum qu& Salomonis, rather than canticum 
 cant riorum quod Salomonis, itw T asthe raoft excellent 
 Song of all Salomons Songs,rather then the excellen- 
 teft ^ong compared with other Songs. 
 
 But all bookes written by the for the whole Church 
 none ofthem are periilied^as the prophefies of Nathan, 
 Ahya, and Iddo; For B urgenfis ob&rvcth well upon, 
 1 Chro. 29 .That the firft booke of Samuel is holden to 
 be written by Samuel himfelfe : So the fecond Booke 
 of 'Samuel, and the fecond booke of the Kings were 
 writtenby Nathan and <W,who lived with David and 
 Salomon, and wrote untill the death of Salomon, then 
 iddo and Ahqa wrote the hiftorie following of Jerobo- 
 am interlacingibmethings of Salomon and Icrohoam. 
 
 1 Chroiti '2p.2p.Norv the Acts of David the Kwgjirft 
 attdlafl teholdthcj are written in the booke of Samuel the 
 Seer j and inthe boekc of Nathan the Prophet ; and in the 
 looke of Gad the Seer .with all his rei^nc and his mt?ht and 
 times that went over him, and over sfracland all the 
 Kingdomcsofthe Countries. But "thefe words cannot 
 be underftood ofthe bookes of Samuel-, forwereade 
 not in thefe bookes> what David did abroad in thefe. 
 ( ountries, therefore fomc other bookes muft be un- 
 derftood here, written by Gad and Nathan, which are 
 not extant. 
 
 Not onely the things which David did in ifrael, are 
 fetdowne in the bookes of Samuel, butalfothe things ■ 
 
 which 
 
 Salomons Provcrbes 
 ant) Songs, winch were 
 not profitable to the 
 Church periftud* 
 
 numeriiucs'velattid. 
 
 > 
 
 Oijefi. 
 
 >» 
 
 <A»fv* 
 
122 
 
 Eoier citations Divine. 
 
 Lib. 
 
 i. 
 
 Hieron.in Efa. y U 
 ObjZ. 
 
 Anfw* 
 
 Someprop'^efies of th 
 Prophe;s were hoc 
 written. 
 
 which he did abroad itl other Countries,as againft Zo- 
 ba King of Hadade&zar, againft the Moabitcs, and a- 
 gainft Tobh King oiHemath. And where it is fayd over 
 ail the kingdomes of the c-onntries j*. is the manner of the 
 Scripture(as Hierome marketh)by the whole Countries , 
 tour,dcrftandthe next adjacent countries whereof it 
 fpeafceth; and therefore intheoriginall itis, Haam- 
 z,oth,Of that earth. 
 
 iChrc^.i^.Thepraycr of Manajfeh and how God 
 was intreatedof him,and all hisftnne and his trc(j>ajfe,and 
 tie places wherein he built high places, and fet up groves 
 and graven images before he was humbled : behold they 
 are written among thefayings of the Seers, or Hofai. But 
 in the whole bookeof the !T/#g\r there is no mention 
 made of hisaffii&ion, or of the caufe which mooved 
 him to repent,or of his prayers which he made to God 
 in time of hisaffii&ion^then this book of the Prophet is 
 not now extant. So the Acts ofBaajha,Zimri,and Omri, 
 are they not written in the Bookes of the Chronicles of if 
 rack i King.\6 . 5 .and 2 7. But nothing concerning their 
 a<Sesarefound in the bookes of the Kings, orinthe 
 Chronic 7^ therefore thofe bookes are perifhed: when 
 the Scriptures remit ustothofebookes D it giveth usto 
 underftand thatthefe bookes are worthy to betrufted, 
 as written by the S^tj ofGod^neither do r hthe Scrip- 
 ture cite them, as it doth fome fhort fentences out of 
 the Heathen Poets. The Apoftle faith of thofe Poets, 
 that they fayd the truth,77f . 1 . 13 .But the Spirit of God 
 remiiteth us to thefe bookes, that we may be fully in- 
 truded by them in the whole truth of the A&sof 
 thofe Kings. 
 
 Firft we muft know that there were many Prophets 
 whoprophefied, whofe prophefies were never writ- I 
 terras the prophefies of thechildrenof the Prophets, | 
 and the prophefies of thofe, who prophefied from the 
 
 daves 
 
7>(o Canonical! baoke u pinfold. 
 
 123 
 
 Some things written by 
 the Prophets profitable 
 for the Church then, 
 but not profitable now. 
 
 dzy us of Eli, to David, asfome of^fipb, Hemanznd\ 
 /c^//rA///?. Secondly, all the things which were written 
 by the See rs, were not written by them as Sects 5 Salo- 
 mon wrote many things, which he wrote not as a Pro- 
 phet,and fo did Zhtvid. Thirdly, many things which 
 they wrote then as Seers, and were profitable for the 
 Church for that time, were not profitable for the 
 Church now, and the Spirit of God remitted them 
 then to the civill records and to fome prophefies 
 which were then extant,but are perifhed now^becaufe 
 nowthey were not necefTary for the Church: but all 
 thefe things which the Lord endited to them by his 
 Spirit^and which hee thought to bee necefTary for his 
 Church,tobethe Canonand rule of our faith,all thofe 
 the Lords watchfull eye hath kept and preferved, that 
 noneofthem are perifhed. 
 
 The Conclufion of this is: The bookes of Emperours 
 and Kings are loft, yet the Lord hath kept the regifter 
 of the little Kings of luda and ifrael, both in whole 
 and in parts, although they were but Shepherds, and 
 banifhed men. And the Church would rather fpend 
 her beft blood,than fhee would part with that pretious 
 Iewelloranypart of it; therefore they called thofe 
 who delivered the bookeof God to the perfecting 
 Tyrznisgrdditmsi 
 
 EXERCITAT 
 
 Conclusion* 
 
 v 
 
124 
 
 Exercitations Divine. 
 
 Lib. i . 
 
 rniru nsD3 
 ensa 
 
 V S 
 
 &eapMX 9 
 
 EXERCITAT. XV, 
 
 That the !P oints were not originally "frith the Letters 
 from the beginning. 
 
 Nehe 8.8e So they read in the Booke^ the Law of God 
 dtjtwttly, and gave the fenfc y andcaufedthemto 
 underfiandthe reading of the Law. 
 
 X 7T TEhavefliowne that the Scriptures are not 
 V V corrupt, and that no efTentiall or integrall 
 part is wantng in the holy Scriptures : Now it reft- 
 eth to fliow that the Points, the accidental! ornaments 
 were not from the beginning. 
 
 The Iewes who are faithfull keepers, but bad inter- 
 preters of the Scriptures,interpret thefe words, Nehc. 
 8.8. after this manner [vaijkren baffepher betorath^] 
 They readwthe booke of the Law^ this they expound to 
 bethelitterallfenfe 5 which Ez,ragwe[_ Mephorafb^di^ 
 //##/j,thatis,addingthe Points and diftin<3ions.[^r- 
 fiom Shecel^Apponentes intelletium^and gave the fenfe, 
 thatis,he added the Targum or paraphrafe to it [Va- 
 jabhinu ba mmikra~\ and caufed them to underftand the 
 reading of the Law, that is,he added the Kabbala : But 
 thisisafalfeGlofle, Ezra read the Law to them, chd 
 gave them not onely the grammatkall fenfe, but alfo 
 the fpirituall and true meaning of the words ; hee nei- 
 ther added Points nor Targuut^ or Kabbala to ir. The 
 Points were not then from the beginning, as may bee 
 feene by thefe reafons following. 
 
 Thefirft reafon is taken from the Samaritan Chara- 
 der.The Iewes acknowledg that the letters of the law 
 which they have now, *sare not theancient Characters 
 in'whichMoyfes wrote the Law. But to thefe ancient 
 
 Characters 
 
 I 
 
That the Joints Tctre not from the beginning. 
 
 125 
 
 
 R'e*fon$ { 
 
 Oljeft* 
 
 "jCharattersthereisnovowell fubjoyncd as wee may 
 jfee in the forme of the Shekell fet downe by K^irncs 
 W<JM0xtaff#*.)B cz-a jind FiH/wpand\vpox\ Ezckiel. 
 
 The fecond reafon is takenfrom the firft exemplar 
 lof the loves, which they kept in their Synagogues; 
 ■and they .have mod exaftly written and rouledupthis 
 |booke 5 which is the cheefebooke.in their eftimation,. 
 and whereof they account more.thanofany other He- 
 brew Bible, yet there is neither Point nor Accent in 
 this booke,but onely Confonants j this may be fcene 
 alfo in their ancient billes of divorce wherein are ncy- 
 ther Pointsnor Accents : Therefore the Points were 
 not from the beginning* 
 
 The third reafon is -taken from the names of the 
 Points 3 and Accents^which are Chaldee names, there- 
 fore they were impofed after the captivity. 
 
 But they who maintaine that the Points were from 
 the beginning, fay, that this reafon holdeth not 5 for 
 the names ofthe Moneths are Chaldee names, impo- 
 fed after the captivity,and yet the Moneths were from 
 the beginning j So the Points may be from the begin- 
 ning>akhoughthe Chaldee names were given to them 
 after the captivitic. 
 
 As the Moneths were from the beginning, and had 
 Chaldee names given unto them* after the captivity, 
 fo the value of thePoints were from the beginning,but 
 the figures and the names of the Points, were fet 
 downe along time afterwards. 
 The fourth reafon is taken from the tranflation of the 
 Seventy 5 for when the Seventy read the Hebrew Text 
 wantingthe Points, they differed very farre from the 
 Hebrew in many things : The difference- of their rea- 
 ding arofe from this, becaufethe Hebrew Text wan- 
 ted the Poynts. Example,*?^ ^.^i.andJfraelborved 
 himfelfc [grid rcjh hamitta^ufm his beds head. . But the 
 
 Apoftle 
 
 'uinfn. 
 
 &*fon + 
 
 mt9Z3 }*Mto*' 
 
iz6 
 
 Exercitations Divine. 
 
 Lib 
 
 v r * cranium. 
 Reafon j. 
 
 Rcaftn6* 
 
 Redpnf 7* 
 
 "DT mafutut* 
 HDT mmori** 
 
 • » 
 rvnoa 
 
 Apoflle followeth the tranflation of the Seventy tran- 
 dating it, He btwedufon the top of his rod, Heb. 1 1 .2 r. 
 tfal^o.-jSox Megitia the Seventy re&dgtlgolethi in ca- 
 fite libri ,for in volumine libri^ becaufe they wanted the 
 Points,and the Apoftle followed this reading. 
 
 The fift reafonis taken hova^Ketibh w/# keri> when 
 the words are written one way,and read another. This 
 diverfity of reading and writing arofe becaufe the let- 
 ters wanted the Points from the beginning 5 this 
 made them to reade one way and write another 
 way. 
 
 T he Chaldee,Arabian,andAfTyrian language, which 
 are but daughters proceeding from the Hebrew 
 tongue, have no Points; therefore it is not probable 
 that the Hebrew Text had Points from the begin- 
 ning. 
 
 The feventh reafon is taken out of the Talmud. They 
 write,that /^killed his mafter^becaufe he taught him 
 to read Zacar Mafculusfov Zecer MemoriajxA io made 
 himtofpare the females of the Amalckites, whereas 
 heefhould have blotted out their memorie and killed 
 them all^Now if the points had beenc from the begin- 
 ning, then I oabs matter 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 Mtferath. 
 
 There were three forts of teachers amongft the 
 Iewes. Thefirftwas A 1i^c- e ^jf>. who gathered the 
 traditions of the Fathers together, fuch were the Pha- 
 rifees. Thefccond were the Sophcrim afterwards cal- 
 led the Maforeth^ thefeobferved the letters and words 
 in the reading. The third fort wevetheMidrofeth^the 
 Cabbalifis, who expounded the Scriptursallegorically. 
 The Scribes were from Movfcs time, who taught the 
 people to reade the Law, becaufe the Law wanted the 
 
 points, 
 
That the ^rims "bcre tot from the beginning. 
 
 127 ( 
 
 ?oints,and Chrift calleth thefc the learned Scribes^ &. 
 faith co one of them , Horv r cade [I then i Ink. 10.26. 
 kut afterwards J> hammai z\\&H*Ucl were the firft of the 
 Scribes and Pharifees,who were the originall ofthefe 
 £&S} Sh&mmai was the firft ofthefe Scribes who 
 drew out the Cabbalifticall readings, and HiUel 
 was the firft who gathered their traditions toge- 
 ther. 
 
 Becaufe the Text wanted the Vowels before the Md- " 
 r orctes time hence arofe thefe diverfe readings margi- 
 lall and Textuall , here we muft take heed of two er- 
 rores; The firft is of thofe who hold, that both the 
 Textuall and Marginall reading were from the begin- 
 :iing,and both authenticke and originall from Mofes. 
 The fecond error which we muft fhun,is this, that the 
 narginall reading imply ethfome corruption, whereas 
 t ferveth for illustration of the Text. 
 
 There is but fmall difference betwixt the Marginall 
 md the line reading. There are three forts of reading. 
 ■The firft is *w .Asg/< 3 when there is no difference at all in 
 ftfae words. The fecond is «7i£j*tig«, when there is fome 
 [mall difference in the reading. And the third is <&*$& 
 when there is a contrary reading. Now for mes^S 1 ** 
 we may fee k in the originall Text it felfe,as 2 Sam. 2 2 . 
 & Pfal. 1 7 .the fame argument is handled almoft word 
 :>y word inboth thefe places, there is fome diverfity 
 pf words onely : fox 2 Sam. 22. 43. It is Adikem^l 
 didfiamfe them as the my re ofthefireetes^ but Pfel. i 8 . 
 $%.kisArikem^ ididcaft them out as the mjrc in the 
 (irectcs. Here is but fmall difference, Dalcth is oncly 
 changed into Rejh, thefenfeisallone. So 2 Sam. 22. 
 n,andP/i/.i8.ii.So2iS4w.22.27.and PfaL 18. 26. 
 So 2 Sam. 22. 8. and Pfal. 18.9. here ifcwr&rfS > but 
 aot*W*s?/f. So the Marginall reading, and the Text 
 reading makes not a contrary reading,but a diverfe rea- 
 
 ding: 
 
 Sbmmai and H ^' f ' 
 thcBiftofLhcbcds 
 
 ofihe Scribes and 
 
 Phanfecs, 
 
 Two errors to be fhun- 
 ned concerning the 
 Marginall and Text 
 reading. 
 
 
 Evacuate. 
 
 nrpna apPn 
 
 comminuere. 
 "] rxutatur in ") 
 
 T'nc Marginall and the 
 Text rending make not 
 a centra^ but a diveife 
 reading. 
 
128 
 
 Exercitations Divine. 
 
 Lib. 
 
 tin no* , 
 
 r r 
 
 "V^y decern. 
 
 Tranfl ators fonactiraes 
 joy nc both the margt- 
 nalland text reading 
 together. 
 
 
 > «♦ 
 
 The Maforcth put the 
 vowels Come times in 
 the text, and thecofifo- 
 mms in the margent, 
 
 o*d> run 
 
 CDS) 
 
 v> • » 
 
 ding : therefore ye (hall fee that the Tranflaters follow 
 fometimes the Marginall reading in their firft tranfla- 
 tions 5 as /##/*# 2 King. 8.10. in his firft tranflation, 
 he faith,<*fe,*foe/,but in his fecond tranflation he faith, 
 abiydicnon, SoE&r.q..!. In his firft edition, facr if ca- 
 bimuseidem which is the marginall reading, butinhis 
 fecond tranflation,;^ facriftcabimtts altcri which is in 
 the Text. Example 3. 1 Kingtii.qp. Iehofaphat pre-* 
 paredjbips£Gnafha~\fccit j /but in his fecond tranflation 
 lekofophat made 'decent naves which is in the Text. So 
 Prov. 31. j^.Ecclef. 3.4./^. 2.20. and 5.8. Heefol- 
 lowcthKettbh in his laft Edition,that is, as it is written 
 and not read in all thefe places. And fometimes ycc 
 (hall fee them,joyne both the Marginall and Text rea- 
 ding together. Pfal. 22.17. They Lyon like digged. So 
 the Chaldee Paraphraft and the Seventy readeth it. 
 So Junius (Exod. 21.8. iffb c pleafc nop her M after who 
 hath not betrothed her unto htmfclfe (nonfibi) joyneth 
 lo, lo, both together, both the Text and Marginall 
 reading.So /<?/&. 8.i2.The line reading hzth gnir,vrbs, 
 and the Marginall reading hath Hai, and hee joyned 
 themboth together vrbsHai. So Prov. 23. 26. Let 
 thine eyes obferve my w ayes. Rat z,a,w\& Nat&ar^ he joy- 
 ned them both together, ftudiofc caftodivit. So Ezc*. 
 a. 16. Theyjoyne them both together. So 1 King. 
 22.1$. the Ttgurtn joyneth them both together, and 
 the Enghfti joyne them both together, Prov. 19.7. 
 The j are wanting to him. 
 
 •In thefe diverfe readings fet downety the Maforeth, 
 fometimes the Points are put in the Text and the Con- 
 fonants in the Margent, as Ier.% 1.39. Behold jhc day 
 faith the Lvrd. Here is a blanke in the Text,the vowels 
 are onely fet downe and the word Baim,is underftood 
 by the Points of it, which are in the Text, andfo it is. 
 2?*/>^,althoiigh it be not exprefly written in the Texts 
 
 The 
 
That the prints were not from the beginning. 
 
 ii9 
 
 rhereafon why they fet the confonants in the Mar- 
 jent and the vowels in the Text, wastofignific, that 
 :hey enclined rather,to follow the marginall reading 
 :han the Text,and yet not to exclude the Text reading 
 hereforethcy fet the vowels in the Text. 
 
 Againe, when the Mafireth thinkc that fome words 
 ibound,thcy fet downe the Confonants of the word in 
 he Text, but they poynt not the word, which they 
 would haveto be omitted, Example,/cv\ j i.$.AgawJl 
 him that bended Jet the Archer bend his bow. El jiddroch 
 iddroch haddercch. And thus the tfiie Mafireth keepe us 
 :hat we goe not amiflc, and their observations are a 
 hedge to the Law$ therefore the Iewesfay,£<r/*j Uh- 
 bocbmtyjhcthtkd, bilence is the hedge of wifedome,for 
 when a (nan holdeth his peace he is then-thought to be 
 wife. So they fay Megnafherothfej.aglegnofher y Tithcs 
 are the hedge of our riches, and therefore pay thy 
 Tythes and be rich. So Nedariwfejag Itphnfioth^vovts I 
 are the hedge of the firft fruites. Laftly, they fay, 
 iJMaforeth fqag Utorajhit thcMaforcthis the hedge 
 to the Law. By great painesand worderfull care thofe 
 Maforeth^numbrcd the letters and words of the Scrip- 
 ture,that none of them might periflij and as in a well 
 constituted family, the matter of the family taketh a 
 note of all the things in his houfe from the greateft to 
 the leaft : So did thefe CMaforeth of the whole Law ; 
 therefore the Hebrewes fay, Gnim flyimmureth hato- 
 rah. that is, theftudyofthe LMaforethvjzs Cum con* 
 fcrvAtionelcgis ,for the preferving of the Law from cor- 
 ruption. 
 
 T he fediverfe readings make notupdivcrfe fenfes, 
 
 but helpe us better to come by the right fenfe of the 
 
 Scripture. When it is objected to us by the Church of 
 
 7?^^^that\vehavenotthe true meaning of theScrip- 
 
 tures,becaufe ofourdiverfetranflations: Our Divines 
 
 Lllllll anfwer, 
 
 ThcMaforctbputnot 
 points ro * word vrhich 
 they thinkc dochrc- 
 douud. 
 
 tfTVJftvpN 
 
 narsriS rb 
 vo nnwyo 
 
 mirk yo 
 
 rr-ibn 
 
 
 nnnfr 
 
 Diverfe readinj»,make 
 not up diverfe fence 
 the Schpture. 
 
 m 
 
ijo 
 
 Exercitatims Vinjine. Lib, 
 
 A word fee downe for 
 
 explanation addcth no . 
 thing to the text* 
 
 Tht meaning of the 
 text is knowne by the 
 antecedent and confe- 
 
 Cwclufio* 
 
 exTilmideni,c*f>7 { 
 
 anfwer,that thefe diverfe tranflations make not diver 
 fenfes in the Scriptures 5 forthefenfe is (till one an 
 the fame: but thefe diverfe tranflations helpe us onely 
 to come to the true meaning of the Scriptures, and fo 
 we muft ufe thefe marginal and line readings, as we uf( 
 thefe interpretations: When we fee a blankc left in the 
 Text, and fupplyed in theMargentj thisaddeth no 
 thing to the Text,as a word added fometime by a tran 
 flatour, addeth nothing to the Text: So when the" 
 CMaforcth put another word in the Margent, which is 
 not in the Text^that word is fet downe only for expla- 
 nation, and it addeth nothing to the Text. We take up 
 the meaning of the Text, by the antecedent, and con- 
 fequent.Example, Prov. 4. 3 .Tender and young wot I 
 [_Lifhniy?efore my UM other ; but in the Margent it is, 
 Tender And young was I^Libhni^imongft the Sons of my 
 Mother : for Salomon had moe brethren, 1 Chron.$.6. 
 But thefe readings may ftand,he was tender and young 
 before his Mother,and beft beloved of al hi?M others 
 Sonnes- 
 
 The Conclusion of this is. A certaine lew gave God 
 thankesforfourethings.Firft, that he was a lew and 
 notaSamaritane.Secondly,thathewa$ bred ix Jeru- 
 salem and not at Pambidnha.Thkdly^ thathefaid Shib- 
 beth and not Sibboleth. Fourthly, that he needed not 
 the helps of Tib wW, meaning the points and Accents. 
 Butwe whoarenot naturall fewes fhould betbankfull 
 to God, becaufe we have thefe helpes to further us in 
 the reading. 
 
 EXER, 
 
Of Tranflation of Scripture. 
 
 *i* 
 
 EXERCITAT. XVI, 
 
 Qfthemeanes which God ufeth to make the Scrip- 
 ture plaine unto u<s } 4nd fir/l oftranflation . 
 
 I C$r. 14. 1 1. iflknow not the mcsmng of the voyee> I 
 Jhall be to htm thatjpeaketh a Bar hart An,&c. 
 
 T Here arc three fpecial meanes by which God ma- 
 keth the S c ri pt ures plaine unto us . T he firft is tran- 
 Qationofthe Scripture. Thefccondisparaphrafing of 
 theScripturCjand the third is the interpretation orthe 
 Scripture. 
 
 In the Tranflation of the Scriptures confidcr, firft, 
 what is a Tranflation. Secondly, the neceffity of tran- 
 slation. Thirdly, what things a Tranflatour fliould 
 obferve, and what things he fliould fhunne. Fourth- 
 ly, who they were who tranflated the Scripturs.Fifth. 
 ^y, the authority of the tranflation of the Seventy. 
 Sixtly, the authority of the vulgar Latine tranflati- 
 on. 
 
 Firft, what is a tranflation. We tranflate when we 
 
 jchang out of one language into another, and it is called 
 
 \itv*nt*or+ctT<$v<v. IftheTranflatorconfider the words 
 
 apart, then it is called ^tov or ykaosUfMi there is a great 
 
 force in the words,and therefore the Tranflator muft 
 
 I obferve them : Plato was wont to call Socrates^n-n^y 
 
 feu obftetricemjycczufc when he fought out theVords, 
 
 then he brought forth the truth. 
 
 Secondly,let us confider the ncceflity of Tranflation, 
 
 without a Tranflation we can not underftand a ftrange 
 
 language t ,but it is barbarous to us. 
 
 Reafons proving the neceflity oftranflation. 
 Firft^when the old teftament hath words altogether 
 Lllllll 2 unknownc 
 
 Three fpeciaJI meanes 
 for making the Sen j- 
 cures plaine. 
 
 What things are necef- 
 fary for tranflation, 
 
 Whatis trttfUtion: 
 
 The neceffity of tran- 
 flation proved by fundry 
 reafons. 
 
 Reafim, 
 
I|2 
 
 Exercitatiom Diamine. Lib. i 
 
 Words in the oldTc. 
 ftamenc, unknowncto 
 the Iewei^re interpre- 
 ted. 
 
 V*i *.fjtfV> 
 
 '$£*$• 
 
 Anf»* 
 
 The perfansQLt* called 
 filamlm. 
 
 1Zr\7\ firman vet 
 fi*gere* 
 
 Why the prayer of 
 Chrift upon the cieffe 
 is fetdownc in Hebrew. 
 
 I 
 
 unknowneto the Icwes,it ufeth to interpret them. Ex- 
 ample, Purimvtzsz perficke word unknowne to the 
 I ewes, therefore the Holy Ghoft interpretcthit, cal- 
 ling it a Lot. So the Evangclifts writing, in Greeke,/ 
 and having fundry Hebrew and Chaldee words, they 
 expound them in Greeke as Siloe^ that is, fent y loh.?. 
 7. Abba interpreted by Pater Rom. 8 . So Tabitha kumi^ 
 by interpretation^ aughterarife^LMark. 1 ). 21. SoTbo- 
 mas called Didymm.SezMark.j.3^&A&.i.i*j.znd 
 Reve. 1 .7. amen by nai y So Abaddon by dro^^n Rcve* 
 p. 1 1 .So Rabbom by UWaJlcr,loh.2o. 1 6.why doth the 
 holy Ghoft interpret thefe names? but to teach us that 
 he would have the Scriptures tranflated into knowne 
 tongues,that the people might underftand them. 
 
 W hy doth the holy Ghoft interpret £ ly mas by Ma* 
 gas ^Ali^l^.% .Rut Elymas the Sorcerer{for fo his name is 
 by interpretation) witbfiood them. Seeing all tranflations 
 fhould be in a more knowne tongue, but UWagus, isas 
 obfcureas-E/y/*^ ? 
 
 CWagus was firft a Perficke word, but afterwards it 
 waswell enough knowne to the Iewess Elymas was. 
 but a part ofPerfia, fo called from Elam the fonne of 
 $£/#:thereforetheP*>^warecalled Elamites, Ac~t.i. 
 and Luke interpreted! Elymas by Magus^ as by that, 
 which waswell enough knowne to the Iewcs, and to 
 usnow 5 for we take Magus commonly for a Magitian: 
 the Arabick tranflateth Magus Joy Hhartom^ from Hha- 
 YAt -> fingwe ov for mare 3 becaufe the Magitians draw fi- 
 gures and circles when they conjure. 
 Why isthe praierof Chrift uponthe Croffefet down 
 in Hebrew by the Evangelifts i El^'EhJamafabactha- 
 »i,tJWat.i'j .4^. 
 
 TheEvangelift doth this that we may perceive the 
 bitter mock that the Iewesufed'againft Chrift 5 faying, 
 He callethupon Eltasfov in no other, language the mock 
 willfoappeare. Se- 
 
OfTranflatidn of Scripture. 
 
 a 
 
 Secondly, it was a curfc pronounced againft the peo- 
 ple of God, when the Lord ihould fend ftrangcrs a* 
 gainft them who fliould fpeake unto them in an un- 
 known tong . Efa. 28. ii. So it is a curfe to th e Church, 
 as the Apoftle applyeth it, to fpeake to the people the 
 myftcries of theirfalvationin an unknownc tongue, 1 
 Or.14.21. 
 
 The Lord atthe Pentecoft gave the gift of tongues 
 to the Apoftles that they might fpeake to the people 
 in a knownelanguage,£i/<rrj man heard them (peak in his 
 owne language, Atf.%.6. And to fome he gave the 
 tongues,but not the interpretation of them jbut left the 
 people Should not underftand thefe languages, he gave 
 to others the gift of interpretation, 1 cor. 1 2 . 1 o.but the 
 Church of Rome ftudieth of purpofe to keep the Scrip- 
 tures in an unknowne tongue, and thinketh, that there- 
 by the minds of the people are more affe&ed and ftir- 
 red up to devotion. 
 
 The third thing to be considered in a translation is 
 what a Tranflator fliould obferve and what he Should 
 efchew in his translation. A Translator muft obferve 
 Ex quo vert n & in quod vert it, or Terminus a quoejr 
 terminus ad quern, and he muft confider firft the fenfe, 
 and then the words j he muft looke firft to the fenfe & 
 fee that he carry it with hm,and next to the words jand 
 even as merchants when they fell their wares, they 
 looke for the worth of their wares in MoneyjSo (hold 
 a Translator in his translation fee that hee have the 
 wort^or meaning of the fenfe in his Translation, he 
 muft confider firft theaptnes oft he phraSeinto which 
 he is to tranShte it, and hee is not**Ta^jc/^Servillyto 
 follow it. Example, the Hebrew faith, /will multi- 
 ply thjfeedc as the fand upon the lip of the Sea , Gen. 2 2* 
 17. But our language faith upon the Scafhoare. Sothe 
 Hebrew faith wee muft not eate with common hands > 
 LIIIIII3 but 
 
 Vnknovrnc tongues 
 were a curf- pronoun- 
 ced againft the people 
 of thclcwc*. 
 
 Reafmi. 
 
 God save the gift of 
 tongues to ibmc, and to 
 others he gave tUe in- 
 terpretation gf (hem. 
 
 A Tranflator muft Tl 
 take heed , ex quo, & in 
 luodvtrtit* 
 
 Smile. 
 
 He muft have the worth 
 of the words in hia 
 translation. 
 
 A Translator ftould 
 confider the aptneife of , 
 chephrafe. 
 
j$4 
 
 Exer citations Diyine. 
 
 Lib. 
 
 ATranflator njayadde 
 a word where the fenfe 
 beareth it* 
 
 
 A tranflator muft not 
 addc of his ownc to the 
 text. 
 
 j3 iuterr^gat apud 
 
 ChalAeoSsfednmapud 
 
 Hebraes* 
 
 I 
 
 but we fay, with unw often hards: now in this meta- 
 phrafe changing onephrafe into another, the Tranfla- 
 tor muft take good heede. 
 
 Secondly ,wher thefenfebeareth it,a Tranflatormay 
 ad a word without any hurt to the Text.The original 
 Text it fclfe affe&eth fometime more brevity,and in o- 
 ther places fupplyeth this brevity. As, 2 Sam. 6, 6. v&- 
 ziaput forth to the Arkcjx is expounded more at large,, 
 iChron.l$*9* He put forth his hand totheArkc^Soz 
 Cy^tf.io.p.isexpoundedby 2 Chron. 13.9 : at more 
 length. The holy Ghoft addeth a word for illuft ration 
 where the fenfe beareth it, D cut. 27.26. Cur fed be he 
 that confrmeth not the words of this Law to doe them^ 
 But the Apoft Ie Gal. 3.10. Cur fed be every one that con- 
 tinueth not in all things which are written in the booke of 
 the Law to doe them. So a Tranflatormay addea word, 
 forilluftration when the fenfe beareth it, 6^. 3. Haft 
 thou eaten of the tree of which I forbad thee to eatct the 
 Seventy zdd^Hafl thou eaten of the trccwhichl (onely)j 
 forbad thee to eat el 
 
 When Chrift Mark. 5 .4 .interpreteth tabitha kumi a- 
 rife daughtcr y how addeth he here,^/*^ tibi dico i 
 
 He doth not this as an interpreter,but to fhow the po- 
 wer and authority of him that fpeaketh h and therefore 
 aoi \iy« 5 fhould be in a parenthefis. . 
 
 A Tranflatormuftadde nothing of his owne inhis 
 translation, Exod. 1 £.15. The vulgar tranflatioh addeth 
 fomething which is not in the original! : when the chil- 
 dren oflfrnclfw it^ they ftid one to another ^whauis this ^ 
 Thefe words (what isthis)zvcnotthe words of the ho- 
 ly G hofic for Man figmficth^prcparedor ready ,& there - 
 fore it fhould be interpreted, this is ready, .or .prepared 
 meat e. So E x^d, 12. 11. they tranfatcP haft,id efl tran- 
 fttusjx. fliouldnotbetranflated,/W^/?,/^^//^,but, f r^- 
 fitm^tt is the Lords Paffeover. 
 
 A. 
 
 " "ft" ' *■»! 
 
OfTranjIation of Scripture. 
 
 **5 
 
 A Tranflator mufl: not afteft y.«*wp«w*r 5 that is, new- 
 neflfe of words: thofe doc contrary to that o( Salomon^ 
 Prov y 22.z$ . Remove not the ancient market rvhichthy 
 fathers 'have fct. This was the fault ofCa/lalio who tran- 
 flated S equeftcrfov Mediator,Gcnia*>for Angelas ^Lnfnn 
 dcre^ for Baptizarc^HtftriojLot Hypocrita,Rc/J?ublicafor 
 Ecclefia^ni fuch. We are not fo bound to words, but 
 when the matter requircth, a new word maybe ufed. 
 Niccphorus telleth of Spiridio y whcn he heard the word 
 >P«jS/3*T0(,rcad for /*«W she rofe & went from Church 
 (in a chafe: fo another could not abide Cucurbit a^ for 
 Hedera^Ionas ^.6.Efay.$<)*9. Woe be to htm tbatftri- 
 vethwtth his Maker : let the petfbeard flnve with the 
 potjheards of \be earth. Hierome hath it, tefia de Samijs, 
 he tranflated it terra Sam'u ; there is not fuch a word 
 in the originall : neither were thefe vafa Samia^ in ufe, 
 in the dayes of the Prophet \ yet becaufe thefe veffels 
 were in ufe in his time,he ufeth it in his tranflation: nei- 
 ther can he be thought to be w%$*yhfh a hunter of new 
 words for this.SoiV*/;#;#. 3.8. t^4rt thou better than 
 iVV.But Hierome tranflateth h y art thou better than Alex- 
 andria: becaufe in his time No was called Alexandria^ 
 I being built anew by ^Alexander. 
 
 A Tranflatour muft not ufe a great circuitc of words, 
 ; or the floor ifliing fpeeches of Rhetoricke in his tranfla- 
 tion ; for as men pouring wine out of one Veflellinto 
 another, take heed? that the vent be not too great,for 
 then the wine would corrupt ^ So the Tranflator if he 
 take too much liberty to himfelfe,he may corrupt the 
 fenfe. 
 
 Words that are tranfeunt, pafling and received in 
 all languages fhould not be tranflated .* as Sabbat h,t j$- 
 men^Hallclu:a ) Hofanna.SoIam.').d ( .& theories ofthem 
 which have reaped^arc cntrcdinto the eares ofthcLordof 
 Sabbat h.Tor as fom fort of coin pafTeth in al countries^ 
 LIIHII4 To 
 
 1 K^vo^vvl J.y y is in Af' 
 fading of nevt word*. 
 
 Wfienthcmattef re- 
 quired^ new word 
 may be ufed in a cran- 
 
 0V9fJLifn>Snfa<yh he who 
 hunieth for ftrangc 
 words that is not in ufe. 
 
 toria,the flowing 
 fpeeches of Orators. 
 Simile* 
 
 T* UITJ& &Til@j 
 
 Simitel 
 
*3 
 
 Exer citations Vbine. 
 
 Lib. 
 
 Many Latine word* 
 made Greeke in the 
 New Tcffcaaient. 
 
 Latine words which arc 
 made Grceksjfr.ouid be 
 tranflated. 
 
 fo doe fome words. Secondly, fome words which 
 come not originally from the Hebrew but from the 
 Greeke, yet they fhould be kept ftill untranflated, as 
 Fhylaticrie^Tetrarcb and fuch. 
 
 There are many Latine words which are made 
 Greeke in the NewTeftament, and thefe are to bee 
 tranflated 5 For as B aniel borrowed fome words from 
 the lon'uns who dwelt in Afia minor and made Chaldee 
 words of themes fabucha ^omfambucha y an inftrument 
 which they played upon - y Angaria a Perficke word 
 made Greeke,3/^/>.5.4i. So GazophyUcium^M thefe 
 fhould be tranflated : So the Latine words gwhich are 
 made Greeke fhould bee tranflated, as ^va&Ccnfa, 
 Mattb.]j,25. UV7 Z(u& Centurio^quadrans tfy&rnsMatth* 
 5.26. So Colonia MxwtaiA6t.i6.il* Socuftodta x *$b ■/><*, 
 Matth. 2 6. So Legio^ Untcum^ Macetlum^ membrana^ 
 modiusjrdteriumt^oiKlwi) Matth.ij .fudarium, Luk. 
 19 .20 .Sficulator^Marc. 6. 2 7. Semicin£tum % Alt. ip^ 
 1 2. and Sicarius^Att.i 1 .3 8 . All thefe Ihould be tran- 
 flated. 
 
 Words appropriate fliould not be tranflated to any 
 other ufe, but unto the ufe,to which they are appropri- 
 ated. Example, Rahab received into her houfe ^^vr. 
 A Tranflator cannot tranflate it Angels (becaufe that 
 word is appropriated to thebleffed Angels )b\itMcjfe?i- 
 £^.Examplc2 , Phtl.i.ii.pSpaphroditw, i^*®- ^*?a 
 Tranflator cannot tranflate it your Apoftle (for that 
 word is appropriated to the Apoftles) but your Mcjfen~ 
 gcr. So AH. 1 p. 2 3.1V ^t tSityjMJx msywxf&rfL Tranflator 
 cannot tranflate it, The Church was confufed y becaufe 
 this word Church is appropriated to the meeting of the 
 Saints of God for his worfhip 5 but onely, The ajfembly 
 
 1 \' 
 
 7a ifliU 
 
 Words not appopriate 
 fhould not be appropri- 
 
 aEe 
 
 confufed. 
 
 So -words not appropriate fhould not be appropriate 
 as the.CJiurchof Rome do appropriate this word Sy- 
 
 nagogA 
 
OfTavflalicn of Scripture. 
 
 M7 
 
 Words degenerate, 
 ftiouki not be ufed in a 
 cranflation, 
 
 Vide Rawldmcon-l 
 tra H*rt. 
 
 nagoga to the Old Teftament, and Ecclefa to the New 
 Tcftament , but Synagoga is laid otthe Church of the 
 New Teftamcnt,and Synagoga & Ecclcfia are promif- 
 cuoufly taken. S o this ward *x*p@ fhould not be tranfla- 
 ted G0^jX/c^rg^butGWx//^^^ iPct.5.3. This 
 word which is common to all Gods people,fbould not 
 be appropriated to a few. 
 
 Words that are degenerate, we cannot ufe them in a 
 tranflation. Example, 1 C0r.14.16. He that occupeth 
 the roomed i^icoTrjx, cannot be translated Jdf/<tf here(un- 
 leflewe would beg them for fooles,,) but Vnlearned. 
 Sothe word pdy& is a degenerate word in ourlan- 
 guage,and taken in an evill fenfe,we cannot tranflate it 
 the Magittans came from the £ of Jdut the Wife men came 
 
 from the Eaft^Mat. 2 . 1 . So vfic^n^i fhould notbe Iran* 
 ila ted Frteft, for the. word 7>r/>y? now is taken for a fa- 
 crifycing Prieft i and God himfelfe would not be 
 called Baal y buz ifki, hecaufe Baal was a word degene- 
 rate and given to Idols, Hof 2. So w*p*Vrro* at the.firft 
 was he that had the charge of the corne which the La- 
 
 j tines called Epulo^ but now both are degenerate; So 
 fhould not a degenerate word be ufed in a tranflati- 
 
 1 on. 
 
 Words that are proper fhould not be tranflated as 
 appellatives or contra,2 Sam. 2 3 . & .7 he Ttchmomte that 
 
 fat in the fe ate checfe among fl the Captaincsjhis fame was. 
 
 j Hadtno the Ezmte^ but 1 Chrv, 11. 11. lajhobeam an 
 
 : Hachmonite^ the chcefe of the Captains he lift up his fpcare 
 
 I a g a ?rf three hundred. It was a proper name of a man, 
 as we may fee, 1 Chro. 27.2. Arid therefore fhould not 
 be tranflated, he fate in tudgment. So Adtn&zxA Ezntte* 
 are not proper names, but areto be tranflated thus, His 
 delight jvos to lift up hisjjtcare again ft three hundred. So 
 7^.14.1 5. The Vulgar tranflation hath it thus, -This 
 is \^idam who was buried am on f four e\ Adam here is an 
 I appellative 
 
 Woids tli at are proper, 
 
 are not to be tranflated ' 
 ax appellatives, 
 
 • IV T '"I 
 
 to. 
 
s 
 
 Exercitations Divine. 
 
 Lib. 
 
 onKn 
 
 TA/AS/rf. 
 
 
 aw 
 
 Fi</c Siwieon.de MuU> in 
 Pfalg. 
 J-"J locate. 
 
 T "I 
 
 qtio/nodo dijfcrunt 
 
 i 
 
 »na 
 
 appellative name and not proper* therefore the article 
 //c,,is put beforeit . Secondly,he addeth Situs cfi 7 which 
 is not in the original.Thirdlyjhetranflateth^r^F^r, 
 which is a proper name here, and hence came that fa- 
 ble^ hat foure men and their wives are buried there, A - 
 dam and Eve,Abraham z&dSarajfaaemd Rcbekah, and 
 lacobdSid Lca.So Ac7.ig.p.ScholaTyranm y cannot be 
 tranflated, inthe Schoole of a Tyrant, but In the Schoole 
 '^7^r*/MMtf,bccaufckisnot an appellative but a pro- 
 per name. 
 
 Words that are MedU fignificationis, a Tranflator 
 mufttake heed how he tranflateth them. Example i. 
 Efa.%.2.1 mil take away your Kofem from you. The tran- 
 flator cannot tranflate it here, your Sooth fay er, but your, 
 Prudent. So Iofh, 13.22. Balaam alfo thefonne of B cor the 
 Kafem^did the children ofjfraeljlay.l t cannot be tranfla- 
 ted, Balaam thePrudent^but Balaam the Sooth fay er. 
 Another example,^r»w was called fubtle or crafty 
 and alfo prudent or wife, Gen. 3 . 1 .The Serpent was gna- 
 r#^4t cannot be tranflated,itf<?r£*'//9 than anybcaft of 
 thefield^but More craftyiznd Prov. 1 .4. It canot be faid 
 to give Subtiltyjnut Wifcdome to the fimple. S o Mat. 1 o. 
 1 6. It cannot be faid,be ye Crafty <u Serpents^ but Wtfe 
 as Serpents. 
 
 A third example, S/W fignifieth both the grave and 
 hel$whenitisfet downe without He locale, then it ever 
 fignifieth the grave, but when He locale is put to it,and 
 the godly are faid to go Lejheolah^hen it fignifieth the 
 loweftgrave,asP/i/.86. 13. But when Sheol hath//V 
 locale joyned to it, and the wicked are faid to go Lcjhco- 
 lah ,then it fignifieth the Hell, and it fliould be transla- 
 ted,?^ went downe to hell. Num.z 6.30. 
 
 A fourth example, Pet hi is taken in ancvill fenfe for 
 FoolifbnesjLS Prov.i .22 .and in a good fenfe for Simpli- 
 iityfisFfil.il 6.6. 
 
 Words 
 
 1 
 
 
OfTan/Jation of Scripture. 
 
 %9 
 
 W ords **«£ *ijtf»4f*wMi** (and as the lews fay Qua 
 nullu habent fratrcm) being but once found in thebcrip- 
 turcs,they fhculd be wanly taken heed unto 3 how they 
 be tranflatcd 5 becaufether is not another word to clear 
 themby. fcx'j.Num^jq.i. Hag gcbberfictbumhagntijn, 
 Vtr apcrtu oculis. It is not taken in this fenfe in all the 
 Scripturs but only hererin other places of the Scripture 
 it is take in a contrary fignicatio for Shutting of the ties. 
 Another cxavniplc,Mat,i 3 .25 .The enemy came & fow- 
 ed, 0?cLvtc,K fhold not be tranflated Tares or F itches Jaut 
 Evtlt fccd;(i£dw» is that which wecallblafted Corn,or 
 the deafe eares,which grow up with the good Corn,& 
 cannot be difcerned from the good Corne until! the 
 Harveft, and then it proveth naught : for Fitches and 
 Tares may be prefently difcerned, and pulled up ^ the 
 one fignifieth the Hypocrites,and the other Hereticks. 
 And where it is laid, His enemy came And fowed Tares, 
 The parable muft be underftood thus, that the enemy 
 corrupted that feed which feemed to be good feed 5 In 
 a parable we rauft not ftretch every word, but onely 
 tooketothemainefcope^forthenwemay gather that 
 the wicked in Hell have tongues now,and the glorified 
 I have bodies now in the Heavens/ 
 
 A third example, c^f^.14.3. $hcc brought absxe 
 \ r*f)k *?»»% cf * It quidnard^ it fhould be tranflated Of up- 
 right ejr perfect nard: for according to the phrafe of the 
 Seventy, that f&hM which excelleth in theownekinde 
 ofit, and fo they call the Temple of Salomon g/g******* 
 A >; excellent Temple. The Syrtackehzihk Pis frcm the 
 Greekeword™?v. 
 
 The fourth thing that is to be confidered here, are 
 they who tranflated the Scriptures. Junius faith that 
 there are twelve tranfldtions of the Bible into the 
 Greeke.tbe firft tranflation of the Ftolemtcs was Lagi- 
 ana which Ptolcmtus Lagi caufed to he tranflated.The 
 i next 
 
 The Maforeth put this 
 
 taut voce matiquam 
 femelreperiri > & qu* 
 bis e c curt tint, tUey call 
 
 thcmQ>On that i»> 
 
 gtmUi, 
 
 ^(iviov^uii. i 
 
 Vide Siudam in &(dn4 
 & Scuikti ExercitAti* 
 
 vatJbf KtsiY-v quid, 
 
 D'S 
 
 Lib.i.controvtrfatpil. 
 contra. Eelltr. 
 
 Therewcre twelve trail* 
 flaricus of the Bible in- 
 to Gre*ke. 
 
140 
 
 Exercitations DiYtne. 
 
 Lib. e . 
 
 Thecaufe ofthedif. 
 fercnce in cragflacions- 
 
 Hm 
 
 'btudare- 
 ygltriari. 
 fulgere. 
 ifokndert. 
 
 'i Tranflations whi£i 
 were in eftitxuttoft. 
 
 next translation, was the translation of the Seventy , 
 which was tranflated in the daies oiPtolomcm Pbila- 
 delpbuf, the third was HerodUm in the time oiPtolomit 
 the laft,the fourth that of Aquilajhe fifth of Symm*- 
 ch(Mj\\t(iXto£Theodofion y the feventh HiericbnntinA 
 found in Icrichojhc eighth Nicdfolitana found at Ntca- 
 />*/#, the ninth Origenaria, tranflated by Ongen^ the 
 tenth Luciano, tranflated by the martyr Luctinjhe ele- 
 venth ffcfj/chiaftdjrznttztQd by Bcfahius^ the twelfth 
 Exbieromneana tranflated out ot leromes tranflation 
 into Greeke. 
 
 There is fuch a profundity in the Scriptures,that it is 
 tinpoflible for any interpreter to found the depth of 
 them,bufasit fared with- the oyle of the widdow, 
 2 ^#£.4. So long as the children brought veflels, fo 
 long there was oyle to fill them ; So there is fuch plen- 
 ty in the Scr iptures,when they have filled thewits and 
 under/landing of thebeft, yet there is fufficient for 
 thefe who goe about to tranfiate anew againe, to be 
 drawneout of them. 
 
 And it is no raarvell why they differ fo in their tran- 
 flations 5 for one root hath fo many fignifications fome- 
 times, that all the Tranflators cannot agree in onej 
 Let us take but this one example, lob 4. 1 8 . Fagnintu 
 tranflated it In angcltsfms pomt lumen. 2 .In angelispas 
 indidtt vefaniam^ Tigurin. 3 . In Angelisfuisfonit luccm 
 exaftifiimAm^VatAblus.iidn angelisfws fofuitgloriAtio- 
 nem y RcgiA.%.ln angelis pus reperit vAmtAtem^ SymmA- 
 chw. t.Adverpts Angeles fuosprAvum cfHidadvcrtit^Scp- 
 tuAgintA, The diverfity of thefe tranflations arifeth 
 from the word Halal^vfhich fignifietk Laudare,gloria- 
 riyfulgcrc fe lender ednfavire. 
 
 '. The firft tranflation which was -in -any account was 
 that which was in the daies o^Ptolomem'VhiUdciphus* 
 
 The fecund that of Aqmla who -tranflated the Old 
 
 Tefia- 
 
 
Of the Tranfltuon of the Scriptnre. 
 
 J 4 
 
 TeftamcntintoGreekc,an hundred and twenty ycarcs 
 after Chrift. Thcthird was that of Symmachw^ho li- 
 ved in the time of the Emperor Sever us 5 fifty and fixe 
 yeares after the tranflation oiAqttila.Thc fourth tran- 
 flati on was that ofTheodofionwho lived under the Em- 
 peror Commodus(zs Sjmmachus lived under Severn s)8c 
 he and Syrnmacbus lived at one time? thefe fourc were 
 joyned together by Origcn^ and he called them Tetra- 
 pla-y And then he added the Hebrew Text and his own How 0* 
 tranflation,and then he called them Hexapla-^And laft-s e "™ adcH P . 
 
 
 ly he added that tranflation which was found inlcri- fl(i} btxapiA 
 cho^ and at Nicafolu, and then he called them Offupla* oftu?ia. 
 or ;*7»*4A/cT.', becaufc every Page contained eight Co - 
 lunKS^as may be feene in this Table following. 
 
 Col 1 . \C0t.2 CoL 3 . Colj. 
 
 hcb.hcb. ht.jhebgraelic Septus. Aquila. 
 
 C0A5. \C0l6lC0lj. 
 
 rheodofio. Sym«a, Hicri*. 
 
 Col. 8. 
 
 Nicapd. 
 dtfidtrat. 
 
 This was origens laft Edition, but as he fet them 
 downcfirft 5 hefethis TctrafU in the firft place, and 
 next his Hex Apia, and laft his otfupU, zs.Scaligcr hath 
 fet them downe. 
 
 Pag.r.' <_sf qui!a. 
 
 Pag. 3 .« LXX Senior c$\ 
 
 Pag.^.b heodofion. 
 
 Pag.5. 
 Pag.£ 
 
 EdittoHicrichuntki 
 
 EditJo Nicap L 
 
 
 Vzg.-jAiextHS Mrd.Bd**.ht 
 
 P2P.R. WextfU hebra.CrdC,lit. 
 
 p2g.8.TVxf0* 
 
j ThediiigeaceofOr^e* 
 ! in his edition 
 
 Exercitations T)ivine. 
 
 Lib. i 
 
 \0ixifK$i 1 
 
 £?l(i4iJM% 
 
 
 The edition of Ongeit 
 corre&ed by Lusian. 
 
 Pttterxut Philadelphia 
 procure not thistran 
 flat ioru fome hold. 
 
 r Marke Origcns ferther diligence in this his workp , 
 or by fundry markes and notes, he diftinguifhed that, 
 w hich was extant in the Hebrew from that which 
 wa s added by the Tranflators. 
 
 Thcfe things which were found in the tranflations, 
 and not in the Hebrew Text, hee markes them obelo, 
 thus""L«Thefe things again which were in the Hebrew 
 Text, and not found in the tranilatio n ; hee marked 
 them ^/wy?0,with a ftarre this wayes* . Thirdly,the 
 divers reading,confirmed by fundry Copies, he mark- 
 ed them lemmfco this wayes -1-. And laftly, thefe 
 things which were found but in a few copies,he mark- 
 ed them Hyfo}emmfco this wayes -7- 
 
 This Edition of Origenvtzs fo generally followed 
 afterwards, that Aitguftine complained that in all the 
 Libraries they could fcarcely finde one Copic of 
 the Seventy wanting thefe markes of Origen : and 
 when fundry faults, had crept into this his Edition, 
 Luci an znEldctzt Antiech and afterwards a Martyr, 
 tooke all thefe Editions and conferred them together; 
 and hcefctout amoreexaft and correft Edk ion than 
 Origenswzs. 
 
 Of the Tranjlrthn of the Seventy. 
 
 IT is commonly holden, that Ptolomtus PhiUdclpbus 
 theformeofPtolomdia Lagi, King of £g#tf, gathered 
 a Library, two hundred fixty and feven jjeares before 
 the birth of Chrift,in the City o£ Alexandria in Egypt: 
 and having gathered together divers Greeke writers, 
 he gathered alfo Hebrew^ Perfian^Syriack^ and Romanc 
 writers,and caufed to tranflate them into Greeke, and 
 putthem in his Library, and,whenhee understood by 
 Demetrius PbaUr&ut who had the charge of his Libra- 
 ry- 
 
 
Ofihs Trar fiat ton ef the Seventy. 
 
 45 
 
 ry,that there were bookes in lcrufaletn written by the, 
 Prophetsamongft the Iewes, which intreated of God 
 and ofthe creation of the world, and much hid wife- 
 dome was contained in them. King Ptolomic wrote un- 
 to IcrufaUm^ that they might fend thofebookes unto 
 him ; and when they had read his Letters, they fent 
 thefe bookes writtenin Golden letters: which Hebrew 
 bookes when they were delivered unto the King, hee 
 undci flood them not, therefore hee wrote to Eleazar 
 the Highprieft the fecond timc,that he wold fend men 
 unto him, who would tranflate thefe Hebrew bookes 
 into Greeke:And£/^x^fent Scvehtytwo,fixeoutof 
 each Tribe,who were very skilfull and expert both in 
 the Hebrew and in the Greeee j Thefe men tranflated 
 the Scripture in the lit tharos^ being put infcverall 
 Cels; yet all of them fo agreed, that there was not 
 any difference among them, and they were called the 
 ^cvo/rycommonly^lthoughtherewere feventy and 
 two of them. 
 
 lofepkus wrijing againft ^//^borroweththishifto- 
 ry or fable rather out of Artfttas^ and afterwards the 
 Chriftian writers ( in whofe time this tranflation of the. 
 Seventy was in moftrequeft) gaveeare willingly to 
 this ;fcrthey ufed moft the tranflation ofthe Seventy^ 
 and they tooke occafion to fpread abroad anything, 
 | which might ferve for their credit \Jufiin Martyrah- 
 mous old writer, who tooth and nayle ftandeth for 
 the authority ofthis Tranflation, hetelleth how they 
 were put into feverall Cels,and how they were direct- 
 ed by the holy Spirit, fo that they agreed,nbt onely in 
 ithefenfe, but alfo in the words; Butyetneyther^/- 
 fltasjxox Iofephw who borrowed this from him, make 
 mention of thefe Cels. 
 
 But Scdligerm his animadverfions upon Eufebiu* at 
 theyeareM.CCXXXIV. judgeth that this booke of 
 
 They were called 
 feventy, propter Retu*~ 
 datignem numcri. 
 
144 
 
 Exercitations Divine. 
 
 Lit>. 
 
 Scaligsr provech by ma 
 nyreafons, that ptolo 
 mat Phils ieip'mtdil 
 doc pr acurs eiiis tranfla 
 Ciou. 
 
 H**fon I. 
 
 The caufe why ZJcw*. 
 frias was hiccd by 
 flflflNMM. 
 
 ^rij?:phga. s ^ s keeper 
 of the Library of Pftf/c 
 ■fcs r. 
 
 HeAfoaz, 
 
 [ Arift&os ( out of which this narration was borrowed J 
 
 J was but faincd by fom grecizing lews that they might 
 
 conciliat the greater authority to this their translation 
 
 which they had procured, and he hath fundry reafons 
 
 to prove this narration. 
 
 The firft reafoniwe know(fakh he)out ofchchiftory 
 of Hermippm (an ancient writer of whom Diogenes La- 
 crtiu* maketh raentio ) that D emctriu* phalerius whom 
 Ariji&as bringeth in as the procurer of this whole bu- 
 finefle at the hands of Ptolomcus Philadelphia jnzs in no 
 favor with him^for Ptolomcus fo diflikedchis Demetrius 
 altogether, that in the beginning of his ttigne heeba- 
 nrfhedhim; and through greefe he tooke himfelfcto 
 live in the WildernefTe, and one day being heavy with 
 fleepe,laid himfelfedowne upon the ground to fleepe, 
 where a Serpent did fting him to the death. The rea- 
 fon wherefore Philadclphus fo hated him was this; be- 
 caufe when Ptolomcus Lagijoxs father had married a fe- 
 cond wife called Eurice(&s he had Bernicc the mother 
 of Ptolomcus Philadclphus (or his firft wife) this Deme- 
 trius perfwaded Ptolomcus Lagi to difinherit the fonne 
 of B crnice^ and to give the crowne to the fon of the fe - 
 cond wife Eurice- y wbich when Ptolomcus Phtladalphus 
 underftood, after his fathers death he prefently bani- 
 shed him. Now feeing Demetrius was bated fo of Pto- 
 lomcus Philadelphia^ and dyed in the beginning of his 
 raigne,is there any probability that he had the charge 
 ofthis Library t and Vitruvius faith,that Ariflcphanes 
 that noble Grammarian had the keeping ofthis Libra- 
 ry$and not Demetrius Phalerius. 
 
 Secondly, Ariftdxs and thefe who follow him fay, 
 that there were fixe chofen out of every Tribe and fent 
 to EQft to tranflate the Bible ; but at that time there 
 dwelt no other IewesinV04k*,but only of the Tribe of 
 fudaznd Benjamw^lthough perhaps fome ofthe other 
 
 Tiibes 
 
 
Of the Tranflation of the Seventy. 
 
 *45 
 
 Tribes were fcattcredamongft them j yet it is certaine 
 that thefe had no place amongft them, becaufe the 
 moft part of them were carried away captive by the 
 AJfyrians. This handfull which were yet left in Index 
 had no authority amongft them, and how came it to 
 pafle that they lent the whole Synednon or the great 
 Counfellto Egypt! befides, the Synednon contifted 
 not of the twelve Tribes after the captivity, but onely 
 of the Ti;ibe of luda^nd is it probable that they would 
 fend thefe Seventy to Egypt* And if it be true which 
 they fay of thefe feverall Celsin which they were pla- 
 ced, when they tranflated the Bible ^ then it behooved 
 every one of them, to have fuch a fufficient meafure of 
 knowledge both in Hebrew and Greeke, that they 
 might have finiflied this whole worke alone,which no 
 man will beleeve. 
 
 Thirdly, Anft&as reporteth that PtQkmeus faide, if 
 anymanfhouldadde, or take from this booke then he 
 fhouldbeaccurfed ; but this was the curfe which God 
 himfelfefetdowneintheLaw,2><w.4.2. Rev. 21.18. 
 This PtoUmeu* underftood not ; and whereas Ariftdxs 
 goeth about to proove that thefe curfes were ufuall a- 
 mongft the Greekes and Romans \ we muft underftand 
 that they never ufed thefe curfes but in extream necef- 
 fity^but what neceflity was there here for Ptolomeiu to 
 addethis curfe,who was but defirous that thefe booke 
 might onely be put amongft the reft of the bookesin 
 the Library i 
 
 Fourthly, if Eleazer the Highprieft and the Synedrion 
 at Ierufclem had approved this tranflation, why would 
 the lews at lern fdem have fo hated this tranflation For 
 yearely in remembrance of this tranflation they kept a 
 faft the eight day of Tebhcth, ( which monech anfwe- 
 reth to our December )and tbelewes fay,that there was 
 three dayes darkenefTe when the Law was tranflated, 
 M mm mm mm Thefe 
 
 Rtaf°»l 
 
 The [ewes kept a faft 
 for this XraBflation, 
 
Exercitat'wns Vi<vine. 
 
 Lib. 
 
 Reafon 5: 
 
 Ptolomeus Thiladelphus 
 a vicious man, 
 
 lefep. lib. 1 i.i. 
 
 GulklSbicktrdui lib. 
 iMiunrtgJHcbrt. 
 
 The fable oftnegreci- 
 zing Iewes concerning 
 theTranflationofthc 
 
 Seventy 
 
 thefe Angaria or fallings which they call Tagnanejoth 
 were appointed either propter hoy+Mi for the great 
 wrath ot God which did hang overthem, orforfome 
 great plague, or for killing fomejuft man^fo the Iewes 
 obferved thefe Angaria in remembrance of this tran- 
 slation, as a day of great heavineffe and not as a day of 
 great joys and they applyedthat place of Salomon, 
 Ecclcfo . There is a time to rent, and a time tofotvjhcy 
 who made this fchifme,fay they, rent the Law, when 
 theytranflatedit. 
 
 Fi?tly,lf we fhall marke what manner of man this Pto- 
 lomeus King of *AE-gypt was,we fhall hardly be indu ced 
 totbinkethathe hadfuch a care in translating of the 
 Bible, or that he would be at fuch charges to fend for 
 fuch a number of learned men to tranflate it 5 for hee 
 wasamoft vile and wicked man, and hee was called 
 Philadelphia as Ae Fare* or weerdfiflers are called 
 Eumcnidesfox he killed his two brethren borne of Eu- 
 rices, and committed inceft with his ownc filler K^dr- 
 cinoe. 
 
 Sixtly, lofephu* writeththat the Law was fent by 
 J?//^^rthehighPrieflto *^gypt, written in Golden 
 Letters, but this is improbable $ for the Hebrew Do- 
 lors write^that it was not lawful! for any, no not for 
 theKingtowritetheLaw,but onely with Inkej and 
 when they faw the copy that was prefented to Alexan. 
 der the Great, having the name Ichova&lll written in 
 Golden Letters, the wife men amongft the Iewes 
 would have them rafed out, and to be written wh;h 
 Inke. 
 
 Seehowthegrecizing Iewes made up this fable of 
 the agreement andconfentof the Seventy tranflating 
 the Bible,this fable arofe( as Scaliger obferveth well) 
 out of th e mifapply ing of that place, E xod. 24*9- An ^ 
 Mofes aft ended and A aron^v erf. 11, And Seventy of the 
 
 glders 
 
 , 
 
 
Of the Tranjlatim of the Seventy. 
 
 *47 
 
 Elders eflfrael. And there the ScptuAgints addc(which 
 is not in the originally ^ 7»> iyo/^W fo f « #a * «^»»»*t» v/nft 
 
 that is, Of the chofen men oflfraclnone of them diddtfi-* 
 gree^znd hence afterward was this uniformity made up 
 ofthe£<^#ty tranflatingthe Law in *Agypt^ where- 
 as there is no liich thing in the originall text, butonely 
 this waies it ftandeth in the Text, They f aw the Lord y 
 and upon the Nobles of I frael^ hee laid not his hand^ that 
 is, although they faw they Lord yet they died not 5 
 that which wasfpokenoftheSei^/tyin UWoyfesx\me y 
 they applyed it to thefe Seventy y who were fentto 
 v&gyp in the dayes of Ptolomeu* ; and againe, they 
 misinterpret the word ****** thus, The chofen of If 
 r ad none of them did dif agree ^ but in the originall it is 
 None of them did die. Wherefore Scaliger judgeth 
 ( and not without caufe ) that this Tranflation of the 
 Seventy was not procured thus, and the greclzing 
 Icwes doe fable; but he faith, the matter fell out af- 
 ter this manner. When the fcattered Iewes lived un- 
 der Ptolomem King o£v±gyft^ then they were enfor- 
 ced to write their contracts in Greeke, and to reckon 
 their times by the reigne of the Kings of ^gypt^ who 
 redacted them to this neceflity, to fpeake the Greeke 
 tongue; and thefe Iewes who lived in Alexandria and. 
 throughout <s£gypt , procured this Tranflation, and 
 that it might be read, not onely in ^gypt amongft the 
 grecizing Iewes there, but alfo amongft all the greci^ 
 zing Iewes abroad; but the Iewes who kept the ori- 
 ginall Text were very loath to admit the Tranflation 
 j oftht Seventy to be read in their Synagogues ; and 
 it was for this Tranflation ( as Scaliger 'boldeth ) 
 that there was fuch hatred betweene the Kebrewcs 
 andtheGreekes,o47?. 6.7. The other Iewes who 
 lived ftill in ludca hated thefe grerizing lews who fol- 
 lowed the Tranflation ofthe Seventy jfazy called them 
 Mmmmmmm 2 hakkort 
 
 The eaufc that mooved 
 tta lews ca procure this 
 TraHflaiionohtie$e- 
 vwtp 
 
 The caufe of the hatred 
 betwixt the Hebrewcs 
 andGrcccizing Iewes. 
 
48 
 
 Exer citations ViVme. 
 
 Lib. 
 
 PVflBJ i<"\^T\ 
 
 • » • ti ' - 
 
 Legentcs Egypt iase 3 
 
 - S • • 
 
 Retwfim. 
 
 This Tranflation was 
 procured under Ftoh- 
 
 The Seventy were nor 
 infpired as Prophets, 
 when they tranflated 
 the Bible, 
 
 Batfflm* Tt**i> 
 
 Vide Lip / 'um it Biblio- 
 
 t'mca. 
 
 Piverfe rranffationsof 
 sh^ old Teitamcnu 
 
 tokkoregtyhthith^ reading after the manner of the £<* 
 gyptins^ and Lemtyhrang^ that is, the wrong reading.- 
 becaufe they read from the left hand to the right, and 
 not from the right hand to the left, as the Hebrewes 
 doe. 
 
 By this which hath beene faide, wee may perceive 
 that this Tranflation of the Seventy was not procured 
 by Ptolomem Philadelphia. This muchonely we mufl: 
 grant, firft,thatthis Tranflation was tranflated in the 
 dayesofPiolemepis Philadelphus. Secondly, that it was 
 tranflated by feventy Iewes ^ but that Ptolorneus was 
 thecaufewhy it was tranflated, or that the Seventy 
 wereputinfeverall Celswhen they tranflated it, or 
 were divinely infpired as the Prophets of God were 
 when they tranflated it, all thefc are to bee deny, 
 edt 
 
 This Tranflation ofthe Seventy which we have now, 
 is not that which the Seventy wrote, Origen never faw 
 it,asmayappearebyhis//^v^/^, fork was burnt by 
 Diddefian{zs fome hold J in the Library of ' Alexandria , 
 or(as others hold)by luiius Ca far when he burnt S era- 
 fion. 
 
 The Seventy were not te««*$ifoi, infpired by the holy 
 Spirit.and therefore we are not to paralell the Hebrew 
 Text and the tranflation ofthe teventy^ but where the 
 holy Ghoft hath paralelled them. 
 There were other Translations ofthe Old Teftament 
 Firft, the Arabickc tranflation of the Old Teftament. 
 Secondly,the Pcrftcke tranflation upon the five bookes 
 of ^Moyfcs which was tranflated by lacobtx Tavafa. 
 And thirdly, the Ethiopian tranflation, tranflated by 
 Damianw lyigoeis. Andlaftly, the ^Armenian tran- 
 flation. Guido Fabritius fent to the King of France the 
 Arabicke^EthiepianyPer/ian^ndArmemantrantt^tions^ 
 
 and all in their owne Characters; which if the King 
 
 had 
 
 
Of the Tr anflation of the Seventy. 
 
 149 
 
 had caufed print in their own Characters, and digefted 
 theminColumncs.as0r/£<rtf did his OttupU\ it had 
 beenc rcgium opus, a princely worke. 
 
 The firft Lanne translation out of the Hebrew was 
 Hicroms tranflation, foure hundred ycarcs after Chrift 
 inthedayesofPopeZ>d#*<*/W : there were other tran- 
 flation* in Latine, of which Augufttn maketli mention, 
 but they were tranflated out of the Grcekc. 
 
 The firft translation of the New Teftament was into 
 the Sy riacke tongue. 
 
 Markels holdento be the Author of this translation, 
 but he was martyred in the eight yeareof -tf^and the 
 Fathers who lived in Egypt 5 and Paleftwa make nomen- 
 tio of this Syriack tranilation,as OngenjZlemens Alex* 
 andrm*s,and Athanaftus ; and therefore it feemeth to 
 be latter, and not fo foone after the Apoftles . 
 
 The Syriack tranflation which w r as heretofore in our 
 Churches was defective , and wanted many things 
 whichwereintheoriginall,asitwantedthe laft verfe 
 ofthe feventh Chapter oilohn^ and the hiftory of the 
 adulterous womS,/^ 8. So the fecond Epiftle of % Peter 
 the fecond and third Epiftle of Iohmthe Epiftle o£lude 
 and the booke of the Revelationfill thefe w r ere wanting 
 in it.But that Copy which is brought lately from Syria 
 wanted none ofthck^sLuJovicus deDeiutc&ificthm 
 his Sy riacke tranflation which he hath now published, 
 and the Arabicke tranflation which Erpemus had by 
 him, hath allthefeplaces which the former tranflation 
 wanted. 1 
 
 Wee will fub joy ne here the poftferipts which are 
 found in the Syriack and Arabick tranflations,afterthe 
 Evangelifts. 
 
 ThepoftfcriptoftheEvangelift S. Matthew in the 
 
 Syriack is this, Scriptum efl in terra, palcfiina Hebraice^ 
 
 this Gofpel was written in the Hebrew tongue 5 inPd/*- 
 _^ Mm m mm mm 3 ftim 
 
 The firft Tranflation 
 out of the Hebrew into 
 Latin,w-ag that oiUicr. 
 
 The firft tranflation of 
 the new Teftament, 
 wasihcSyrUckc. 
 
 The Syriack tranflation 
 which was here to fore, 
 wanted many things. 
 
 Th e Poftfcript of Mat- 
 thew in the Syriack and 
 Arabi.k tranflations. 
 
150 
 
 Exercitatwm Di<vme. 
 
 Lib. i . 
 
 The error of this 
 poitfcripc. 
 
 The poftfcript of Mark 
 in the Sjriack and A- 
 
 rahack Tranflations. 
 
 The error of thefe two 
 
 poflrcripcs^^- 
 
 TheponfcriptofLuJce 
 
 Inthe^r^wf^eand 
 
 ^^-Tranflation. 
 
 flin*. The Poftfcript in the Arabickc is this: Abfolu- 
 tum efi Evangelium Matthdi Apoftoli^ quodferipfit in 
 terra Palcftind Hebraice^auxiliojpiritus fantfi^oilo annis 
 poft quam dominus noftcr Iefus chrifku* came in c&los ajl 
 cendit, prime anno regni Claudij C& far is Regis Romania 
 Thatis 5 the Gofpelofthe Apoftleitf^/Aw, which he 
 wrote in Hebrew by 'the affiftance of the holy Spirit, 
 in the land oiPalefttna^ was perfe&ed eight yeares af- 
 ter Iefus Chrift afcended to the Heavens, in the firft 
 yeareofthereigneofC/4^/W C*far y the King of the 
 Romans. 
 
 Here obferve two things, firft, that the Syriack and 
 Arabicke fay that this Gofpel was written in Hebrew 
 firft, whereas it was written originally in Greeke. Se- 
 condly, that the Arabickc calleth Matthew an Apoftlc* 
 whereas he was an Evangelift- 
 The Poftfcript of the Evangelift Marke, in the Syri- 
 acke in this^Abfolutum eft Evangelium Santtt Marci^qui 
 loquutus eft & Evangelizavit Rom*^ Thatis 5 here en- 
 deth the G ofpel of S. Marke which he fpake and prea- 
 ched at Rome.Thc Arabick hath it thus, Fimtum eft ex- 
 emplar Marei quodferipfit in ditione romana oca dentally 
 in vrbe R omana^anno duodecimo poftquam dominus nofter 
 lefus Chriflus came in Cxlos afcendit ^quarto anno Clau- 
 ds/ Ca faris, That is 5 here endeth the exemplar o (Marke 
 which he wrote in the province of weftern Rome in the 
 Citty of Rome itfelfe,twelve yeares afte^our Lord Ie- 
 fus Chrift afcended into heav e in the fleflyn the fourth 
 yeare of Claudius Cafar. 
 
 But this Poftfcript is not probable, for CWarke Jived 
 in the Church of Alexandria in Egypt ^ therefore it is 
 more probable that he wrote his Gofpell there, than at 
 Rome. 
 
 The Poftfcript of L uke in the Syriacke is this,S crip- 
 turn eft Alexandria magna quindceem annis a chrifti-nf- 
 
 cenfione^ 
 
Of the Tranflation of the Seventy. 
 
 151 
 
 cenji one Jt was written in the great Cittyjof Ale xandrta 
 fifteene yeares after Chrifts afcention.The Arabick is, 
 Scriptu cjlgr&ccin civil ate Macedonia vigefimo fecundo 
 annopojl afcenfionem Domini in calum y vigefimo quarto 
 anno Claudij CdfarsJX his Gofpel was written in Greek 
 in the City of ^r^/*;*/^ twenty two yeares after the 
 Lords afcenfion into the heavens, the twenty fourth 
 yeareof Claudius Cafir. 
 
 Here we may fee the difference betwixt thefe two 
 PoftfcriptSjthe Syriacke faith, it was written in Alex* 
 andria in Egypt, and the Arabick faith, it was written in 
 Macedonia in Greece,what credite then fhould we give 
 to thefe Poftfcripts ? 
 The Port fcript of lohn$hz Syriackis Johannes Evan* 
 gelifta hoc Evangelium edidit Grace Epbefi.Thzi is, the 
 Evangelift fet forth this Gofpell in Greeke zxEphefm : 
 the Arabick islohannesfilius Zebcdai vnus ex duodecem 
 Apojlolis^fcripfit id grace Incolis Epheji, annopojl afcen- 
 fione domini in C alum fricefimojmper ante N crone, lohn 
 thefonofz^^^oneofthe twelve Apoftles wrote 
 this in Greek to the inhabitants of Ephefus^hiny years 
 after Chrifts afcenfion, in the reigneofiVer^ 
 The Syriack tranflation is read inSyria^Mcfopotamia, 
 ChaldeajxA Egypt, and it was fent fir ft into Europe by 
 Ignatius Patriarch oiAntioch. 
 
 Thefe who tranflated the Bible in latter times, were 
 either Popiili, or Orthodoxe. 
 
 Popifli, the Latine tranflation eftablifhed by the 
 counccWofTrent^atablus, Arias Montanus 7 ?agninus 7 
 and fiodorus Clarius. 
 
 By the reformed,as by Munjler Ecolampadiusjyy Leo 
 Iuda^vho dying before the worke was finifhed, Bibli- 
 ander ,and Conradus Pellicanns finifhed it,and then they 
 are called Biblia Tigurina. And laftly, by Junius and 
 Thmtellius. 
 
 Mmmmrnmm 4 _____ of 
 
 The error of thefe mo 
 poftfcripts 
 
 The poftferiptof lohu 
 in the Arabim\ and Sy 
 riacfc Tranflation, 
 
 The Utter Translators 
 of the Bible Popifli or 
 Orthodoxe 
 
 4 
 
 Jjt* 
 
i 5 * 
 
 Exer citations Vivine. 
 
 Lib. i. 
 
 The Church of Rome 
 <Jccrced chat the Vulgar 
 Latin tranflation (hold 
 be che original!. 
 
 Forty foureyearesbc- 
 iwixt the aft of the 
 Council!, and the fini- 
 shing of the Latin tran- 
 flation. 
 
 Oj 'the Vulgar Latine Tranflation. 
 
 \j\ 7 Hen light arofc to them who fate in darkc nefle 
 ▼ V andinthefhadowofdeath, to the Proteftants 
 vfho lived before in Popery, they began to fearch the 
 originall Text and to looke into the fountains,the He- 
 brew and Greeke^and they charged the adverfaries to 
 bring their proofes out of the originall Text in their 
 difputations with them. 
 
 The Church oiKomc to obviate this,made a decree 
 in the Councill of Trent ^Anno 1 546. that the Vulgar 
 Latine fhould beholden for the originall 3 which was 
 as bafe a change , as when R ehoboam changed the gold e 
 Sheildsinthe Temple,into Sheilds of braffe, 1 King. 
 1 4. 2 7. So have they changed the originalinto the Vul- 
 gar Latine tranflation, and made it authenticke$ which 
 in many places is corrupted. 
 After that they had inafted, that the Vulgar Latine 
 fhould be only the tonchft one,to try all controverfies, 
 and that they fhould ufe it in their readings and difpu- 
 tatious, then Sixtus Quintus the Pope tooke great 
 paines about the correcting of this Vulgar Latine. P/*j 
 the fourth and Pius Quintus had done fomthing before 
 in the correfting of this Vulgar tranflation, but it 
 was Sixtus Quintus that finifhed it, K^nno ijpo. So 
 that there were forty foure yeares betwixt the Ait 
 made in the Councill, and the fini'fhing of the tranfla- 
 tion. Bifhop C7AortQn faith, that the Canon Law for- 
 biddeth, thatachilde /hall be baptized before it be 
 borne j yet they will make tbis Vulgar tranflation to 
 be originall and authenticke before it be finifhed and 
 perfected by the Popes. And what will they fay here? j 
 wanted the Church anauthenticke tranflation all this j 
 
 while. 1 
 
 
Of the Vulgar Latine Tranjlation. 
 
 '5? 
 
 Ckment the eight cor- 
 rected the vulgar Iran- 
 (lation. 
 
 while untill it was concluded , in the Council! of 
 Trent I 
 
 WhcnSixtus Sluintus had taken all this paincs in 
 corre&ing the Vulgar Latine, and had prec lamed it as 
 authenticke I y his Bull, and curfed them who held o- 
 therwife ^yct Clemens the eight came afterwards, and 
 corrected many things which were left uncorrected by 
 Sixtus Qusntus^ and he fetout a more perfect Edition 
 than that oistxttu JHuwtus : and there was great diffe- 
 rence betwixt thefe two Editions, as Doctor James the 
 Overfeer of the Library of oxford hath marked, in his 
 bookc which is intituled, Be Be Ho anti^nlt, Thefe 
 were not errors in the Print (asfome would falue up 
 the matter ) but they are matcriall differences, as may 
 be feene in that booke by conferring their translati- 
 ons. 
 
 We may demand of the Catholickes, whether did 
 the councill make thistranflation Authenticke which 
 was not Authenticke before,or did they only declare it 
 to be Authenticke Some of them fay 5 that the Council 
 promulgated it to be Authenticke jand that the Lord fo 
 dire&edthehardofthefirftTranflator, that he erred 
 not in thefe things that the Council was to approve af- 
 terward. But Zafinej the Iefuite faith, that it is of grea- 
 ter authority that is approved by the ( hurch,thanthat 
 which was immediately writtenby thefe., who were 
 infallibly directed by the > pirir 5 but can there be any 
 greater aui hority tha n to be infallibly directed by the 
 Spirit < Canu6 holdeth that theyivere immedi&tly arid 
 infallibly directed by the spirit, who tranflated the 
 Scripture fiiftinto the Vulgar Latine. And Cretfcrus 
 goeth further, andfticketh not to fay, ihat7heodcf>on 
 who tranflated the Bible into Greeke, erred not in his 
 translation, but wasaflifted by the holy Spirit that he 
 could not eric, yet hee was a lew and an enemy to 
 I Chrift 
 
 Diverfe judgement»\>f 
 the O tholi cks concer- 
 ning the vulgar Latine 
 translation. 
 
 P^.5 3 7. 
 
 In loch rixtlogicis lib. 
 
 VtfenJIoncBeltjrm cen- 
 tra lVhittalierum\lib. >. 
 
i54 
 
 Exercitations Divine. 
 
 Lib. 
 
 Serarm In ProUgom. 
 bibluu t Pafril*\ 
 
 In tfagege edScripturm 
 lib.iMjj.6,feft.i. • 
 
 Ayirm lnfllt.CHorat. 
 
 Chrift. Strmus faith, he who tranftated the Vulgar 
 Latinehadbutthegenerallconcourfeof the Spirit of 
 God,asthereftofthefervatits of God had; but was 
 not infallibly dire&ed by the Spirit in his tranflation* 
 hndlohannes Dreide^propofit .3.4. and Andradiusfol. 
 2 j 5 .and Bellarmin Lib. 2 . 1 1 . admit timus eum interpret 
 temfmjfefednen vdtem^znd yet fome of themholdthas 
 he erred not in the verftons which the Church appro- 
 ved afterward. 
 
 Againe we may demande of them, whether will they 
 preferre the Vulgar tranflation to the Hebrew and 
 Greeke i The grofTer of the Papifts are not afliamed, 
 to preferre it to them both, and they fay,We have ho 
 neede to have recourfe to the originall, to try whether 
 it be Authenticke or not, the Vnlgar Latine being now 
 eftablifhed by the Council. And Ludovicus a.Tem faith 
 although the bookes in the originall both Hebrew and 
 Greek were not corrupted,yet feeing they have words 
 of diverfe fignifications, which the Church hath not 
 approved or reje&cd,therefore we are to hold that the 
 Vulgar Latin is Authenticke only jbecaufe the Church 
 hath concluded it to be fo.- And Azorius faith, if we 
 fhould grant that the Interpreter might have erred in 
 his verfions,yet the Church cannot erre in approving 
 his Verfion. 
 
 The Moderne Papifts preferre it not Amply to the 
 Hebrew and Greek,as Gretferus&\th,Suftcit dqu.ttio^ 
 nonpr/tktie: But they fay, that they will not have their 
 tranflation examined and tryed by the Hebrew and 
 Greeke ; for how know we ( fay they) that thefe Co- 
 pies which we have now, agree with the firft originall 
 Copy i we have the judgement of the Church concer- 
 ning this tranflation, but not concerning the Hebrew 
 and Gr ee ke.But ifit be in the Churches power to make 
 a tranflation or to authorize it, why will they not au- 
 thorize 
 
^ — 
 
 Of the Vulgar Latin* Tranflation. 
 
 55 
 
 lithorize the Hebrew and G reek rathtr than the Vulgar 
 lLatine tranflation? 
 And if they inatf the Vulgar Latine to be Authentick 
 and the onely rule to decide controverfies, what fhall 
 become ofall the Churches in the Eaft that underftand 
 inot the Latine , fhall they under the paine of a curfe re- 
 ceive this tranflation t 
 
 j When the Vulgar tranflation was concluded in the 
 iCouncill of Tratf, onely to be the Authcnticke tran- 
 flation in their Difputations, Sermons^and Confercn- 
 ces 5 Some oppofed againft this, and faide, that it was 
 a hard thing for the Church, to judge that onely to be 
 Authenticke, which one man had done. And Aloyfius 
 Catena a* laid, that no man could know what a Verfion 
 meant,but by the Originall $ and healledged forhim- 
 felfe Cretans authority in the Councill, who being 
 Legate for the Pope in Germanie^ K^nno.i^i^. was 
 wont to fay,that the onely remedy to refell Hereticks, 
 was to underftand the.literall fenfe out of the originall 
 tongues^ and hefaidnow, that the. Cardinall would 
 fpendthereftofhisdayesinftudying of the tongues, 
 that he might be the more fit to convince .the Here- 
 itickes; which he did, and gave himfelfe tothisiiudy 
 v eleven yeares before he dyed. 
 
 Againe v there was much contention among them 
 concerning the meaning of this Canon made in the 
 Council! -of Trent , whether this tranflation was the 
 judge in matters of faith or manners onely < or was it 
 foftridly to betaken that it failed not one jot, and 
 th2XMatbematieeix.vizs{o.ytx&{k and not CMorditer 
 onely? Andrea* J^egA whowasprefent at the Councill 
 of Trent holden under Pope Paul thethird, faith .• 
 when the Tridentine Fathers call the Vulgar Latine 
 tranflation^ the Authenticke tranflation, they meane. 
 no other thing but this > that it was not corrupted with 
 
 errours, 
 
— - 
 
 '5 
 
 Exercitations T>iYtm. 
 
 Lib. 
 
 Li&.W4p # IO.prfg.J40. 
 
 In Frole£om.bibli. 
 
 errours, and that it might be fafely read andufedtoa 
 mans falvation j and he concludeth, that the authority 
 which the councell gave to this tranilation, is not to be 
 taken infinitive, but definitive with certain limitations. 
 But if this was the meaning of the councill, that the 
 faithfiil might fafely reade it,becaufe there was no dan- 
 ger of error; then what authority or prerogative had 
 this verfion by the councill, above that tranflation of 
 FAgnineiiotxhc Do&ors of Lovan by the approbation 
 ofthePope,putthetran(lati6of?^/^with the He- 
 brew Text. Butthe former Catholikesfay, thathee 
 whoTranflatedthe Hebrew into the Vulgar Latine^ 
 was notan Interpreter^uca Prophet : but how com- 
 meth it that others fay now,that this Interpreter might 
 erre, although not groflely < that he might erre, not in 
 fide & moribus^ but in lefle matters i and fo they will 
 have the councill to be underftood; but they of old 
 faid plainely, that in every thing this tranilation was 
 Authenticke. 
 
 Laftly, when wee demand of them whether the 
 Church may make a new Yerfion yet or note' or mend 
 that which is already done? Gretferus whotakeththe 
 defence of B ellar mine ugainfti Whittaker, denyeth that 
 there can be any thing added to this tranflation, or be 
 made more perfect ; ButScrarius holdeth, that this 
 Verfion may be yet helped, and that it is not come yet 
 to fuch a perfection, but that it may grow to a greater 
 if the C hurch would condefcend. 
 The tranflation of the Seventy although the Apoftles 
 themfelvesfolloweditin many thinga,yetitwas never 
 holdento be Original and Divine,by the Church,nei- 
 ther were the Churches commanded to receive it un- 
 perthe paineofacurfe: tf/ww^ markethin his Pre- 
 face upon the firft of the Cbromclcsjihatthe Churches 
 of Alexandria in t/E^ypt y followed the Tranilation 
 
 ■ ef :. 
 
Of the Vulgar Latine Tr (inflation. 
 
 J 57 
 
 o£Htf]cl>jus(\\hkh was a trarflation fet forth after the 
 Seventies tranflation)rather than the transition of the 
 Seventy ;but fro Conflintineple to ylntioc/j^thcy follow- 
 ed thetranilationotX//r/^the Martyr, but the Chur- 
 ches of P ttlejltn a(which lay betwixt thefetwo)foilow- 
 ed Ongens HexapU^AndlbhcCzhh^ the whole world 
 was divided into thefe three: then what great prefump- 
 tio is it in the Church of Romero make the Vulgar La- 
 tine Authenticke and Originall, and to injoyneit to be 
 read in all the Churches? Frmcifctu Ximemus Cardi- 
 nail of TWt^ 5 inhis Preface before the Bible fet out at 
 Complutum in Spawe faith,that he fct the Vulgar Latine 
 betwixt the Hebrew and the Greeke.as Chrift was fet 
 betwixt two Theeves, is not this a fine comparifon to 
 prefer the Vulgar Latine to the Hebrew and G reeke? 
 TheSyriacktranflationwasfirft tranflated into La- 
 tine by Gttido Fabricius^nd afterwards by Trcmellws. 
 Genebrard and Seranus taking occafion upon this tran- 
 flation, charged Trcme ll;us with great forgery. Firft, 
 that he tooke away all the Titles from the Epiftles$but 
 this was no forgery: for neither the Superfciptions nor 
 the Subfcriptionsare any part of the Canonical Scrip- 
 ture ; as maybe fcene before in the poftferipts added 
 to the Syriacke tranflation. Secondly, they charge 
 him,that he tooke sway the Calender, for the reading 
 oftheGofpel upon holy dayes: but neither the He- 
 brew Calender,rcr the Syriack Calender, are Divine 
 Scriptures : and that ufe,foi which they fay this Ca- 
 lender ferved, for reading of the Gofpelupon holy 
 dayes s wasonely t.fed in the wefterne KomifhChur- 
 ches,butrot;ntl:c Eaf ere Churches. Thirdly 5 they 
 fay thar he committed PUaum in dealing his transla- 
 tion frcm i i::c'eIdrteiw^Vie\ fettingit out under his 
 ; cwrenarr.e-, but what diligence he ufed in tranflation 
 ofthe Syriacke, he who wrote his life teftifieth. And 
 
 Willi 
 
Exercitations Divine. 
 
 Lib 
 
 nrifl 
 toriwia 
 
 will any man thin'c that he who was a native Iew,born 
 3nd trained up in thefetongues, was fo ignorant, that 
 he had no skill, but that which he did fteale from ano- 
 ther { and cret ferns addeth, that firft he was a Iew,and 
 then he became a Monke, thirdly, aCalviniftor Hu- 
 gonite, andlaftly, that hee returned to his vomitea- 
 gaine, and dyed a lew. But that ye may perceive what 
 a Railerthis was, who fpared neither the living nof 
 the dead,I will fetdowne a memorable proofe of his 
 death $ he who wrote t^€fofbthcgmata rnorientium^ 
 (the notable fayings which fundry uttered at the laft 
 houre of their death,) relateth this of him. When they 
 demanded of him what confeJSfion he would make of 
 his faith ? he faid, vivrt Chriflw & pereat Barabbss, 
 Whereas the reft of the lews cryed, vivat BawMaf, 
 &per<rat Chrijlusjhis he faid to fignify that he renoun- 
 ced Iudaifme, and tooke him onely to the merites of 
 Chrift ; Was this to dye like a lew? the Name cf this 
 worthy man fliouldfmell to us as the Wine of Lefa* \ 
 won.Hofiq.j. 
 
 Of a Tar agrafe, 
 
 THe fecond way how God maketh the Scripture 
 plaineuntous, isbyparaphrafing it, which goeth 
 in a larger circuit of words than a tranflation doth, and 
 this is called tirgam a Paraphrafe. Ah Ecphrafisisan 
 expofi tion of this Paraphafe. 
 The firft Paraphrafe, was the Paraphrafe otlomthan 
 the Tonne ofrzofiel^ who paraphrafed the great Pro - 
 phets thirty yeeres before Chriftj both plainelyand 
 without Allegories ; but upon the fmall Proghetslie 
 runneth out more upon Allegories. 
 
 The 
 
OJ the Paraphrafe of the Scripture. 
 
 59 
 
 ThefecondPaftphrafc,wasthe Paraphrafe of On 
 mlos,othcimfe called Rabbi J quila y adding Nun and 
 \ciunging ti into a, as 4 qu; Li Or/kclos, as Bonarges Ban- 
 cs.lt was he who tranflatcd the Old Teftamcnt in- 
 jto Grecke alfo,he paraphrafed the five books of Mofcs 
 ininetyycarcs after Chrift not long after the deftrutfi- 
 jon ofrhe Temple. 
 
 The third ¥axayhxak,\vasTargtwHicrofolymitanum 
 upon the five bookesof CMoyfes, moft fabulous and 
 moft impure^but becaufe Tar gum Jonathan was in great 
 [requeft amongft the I ewes, and not fo fabulous as this 
 Tar gum $ the Printers amongft the Iewesput thefetwo 
 letters Taulod before that Paraphrafe, to make the 
 Reader beleeve,ijiat it was Tar gum Jonathan Jonathans 
 Paraphrafe: for thefe two letters ftand both for Tar^ 
 gum lonathan^and ioxTargum Hierefolymitanum, 
 
 Laftly, Rabbi Jofeph Cmhs paraphrafed Cctnbhi m^oi 
 the written b'ookes. 
 
 All thefe Paraphrafes:if ye will refpeft the lang uage. 
 Were either in the Babylonian or Hierofolymitan tong; 
 three in the Babylonian 5 and Tar gum Hicrofolymitanum 
 in the Hierofolymitan tongue. 
 
 Thefe Paraphafes, where they paraphrafe againft 
 Chrift are to be detefted,Exa, i . Gen.^. incafti cji no- 
 mtn dommt profanari^butTargum Hicrofolimitanum par 
 raphrafethitblafphemouily,I# dickus ill is cceperunt /do- 
 la eolerc, &fcceruntfibiDeos erroneos^quos^cognomina- 
 bant de nomine Scrmonisdomini. And here he implyeth. 
 Cb rift who is called *£>©- Jcrmo dei. This paraphrafe is 
 blafphemous againft the Sonneof God, and therefore 
 tobedetefted. 
 
 Example i^Can.^, %*Thy wo breafis are like two young 
 Roa.Targu paraphrafeth thefe two Roc no be two Mef- 
 fiafesjhe one the fonne of Jofeph, the other the fon of 
 David^thc one Poore and the other mighty, that isa 
 
 blafphemous 
 
 >n 
 
 Paraphrafcs when they 
 arc blafphemous arc to 
 k rejeft*!* 
 
i6o 
 
 Exercitations Divine. 
 
 Lib 
 
 Paraphrafes when they 
 arcridicul^arcto be 
 
 tsnwanop 
 
 blafphemous Paraphrafe, and therefore to be dete 
 fted. 
 
 Example 2 . lob 2 3 .9 . He paraphafeth it thi s wayes, 
 I ^Michael is upon his right hand^and Gabriel upon his left 
 hand,Michael is upon his right hand y and he is fire - y and 
 Gabriel is upon his left hand^ and he is watery and the holy 
 creatures are partly firc^ and partly w iter. This Para- 
 phrafe is blafphemous,becaufe it maketh the Sonne of 
 God but a Creature, and matchefh Gabriel with CMt- I 
 chad. 
 
 Secondly, where thefcParaphrafes are fabulous,they 
 are to be rejected. Example \,Gcn.$.zi.Thc Lord made 
 coates of skin for Adam and Eve. Targum Hicrofolymita' 
 nnm paraphafeth it this wayes, The Lord madeglonoin \ 
 cloathes which he put upon the skin oft heir flejh y that they 
 might cover them fives. 
 
 Example z.Gcn. 32.1 6^Dimittc me quia afcendit auro- 
 ra. TheParaphraft maketh this to be one of the feven 
 Angels who (land before the Lord, finging continual- 
 ly,holy,holy, Lord of Hoafts,and he maketh this An- 
 gelltobecheefeoftheQJre. 
 
 Example 3 . Exod. 13.1 9. And Mofes took* the bones of 
 lofeph with him. Targum H r icrcfolymitanum paraphra- 
 feth it thus, Afcendercfcat Mofes urnam ofiium lofephi, 
 . ex tntimo Nili$ & abduxit ftcum. Hence the Talmudifts 
 make agreatqueftionhow they could find this Chert 
 of/0/£/^,beingfunkefodeepe in the flood Nilus, and 
 they flye to their ihl&ofshcm hamphorafh ; and R.Rc- 
 chai upon this, fait h.that Mofes tookeaplateand wrote 
 upon it,and faid, afcende B w,( meaning lofcph who was 
 called BosDei^D eut.3 3. i7„)and did caft this plate into 
 Nilushyinz,0 Iofephjhy brethren which are redeemed 
 arc waiting for thec^and the cloud of glory is watting for 
 thee : if thou wilt notgoe up with us newjvc are free of our 
 oath. 
 
 Exam- 
 
Of the tParaphrafe of the Serif tun s. 
 
 161 
 
 Example 4. Exod.ij.K.Decaudicabat dcbiles, Hce 
 cut effthetailc^or the rvcake eftbe hoaft,b\Xi TargumHic- 
 r^/i/j'w/V^^^paraphrafcthitthis way cs, fed acccpit cos 
 Amalck)& amputavtt loca vinlitatis eorum^pro]ecitaue 
 furfumverfus ccelum^dicens y tolle quodclegifti^ meaning 
 that part which was commanded by the Lord toibee 
 circumcifed,they threw it up into the heavens, in con- 
 tempt and fpiteagainft the Lord, 
 
 Example 5 . 1 Sam. 1 5 . And he numbred them B at tela- 
 him y but Tar gum paraphrafeth it thus,tfc numbred them 
 by the lambes. For Tclahim is called lambes alfo, and 
 they fay that Saul would not number the people for 
 feare of a plague upon him and his people 5 as it fell 
 out afterwards upon Davidzad his people 5 therefore 
 he caufed every one of them to bring a lambe, and he 
 numbred all the lambes, and fohee knew the number 
 of the people - y fuch Iewifh fables as thefe the Apoftle 
 willeth us to take hcede oi\Tit. 1 . 1 4 . 
 
 But where thefe Paraphrafescleare the Text, then 
 we are to make ufe of them. Example, Gen. 2 . 2 4 . Hee 
 fbali leave father and motherland cleave unto his wife .On- 
 kelos para phrafeth it thus,h e lhall leave D omum cubilis^ 
 where the Paraphraft alludeth to the ancient cuftome 
 of the Iewes, for the children lay in their fathers 
 chamber before they were married, Luk. n.j. tJHy 
 children are with me in bed. 
 
 Example 2 . Gen. 1 2.5 .And Abraham tooke allthefoules 
 which hee had got in Char an y Onkelos paraphrafeth it 
 thus, Omnes animas quas fubjecerat legi^ allthefoules 
 which he had trainea up in the Law of the Lord. 
 
 Example 3 . Gen.49. Ruben excellent munere & dig- 
 nitate^Onkelos paraphrafeth it thus, Excellent principa- 
 tucjrSacerdotio; excellent in the kingly and princely 
 office: for he that was the firft borne, at thefirft,was 
 both the Prince and the P rieft in the Family. 
 
 Nnnnnnn Exam- 
 
 nStsa 
 
 Pafttphrafcf where they 
 cleared^ Tex; are to 
 
 be ufed 
 
i6t 
 
 Exer citations ViYine. 
 
 Lib.i- 
 
 The Scriptures, not 
 being interpreted to the 
 people,arelikeaNut 
 not broken. 
 
 
 »tib m 
 
 Example 4. Gen. 49. 2 7. Benjamin a ravcmngxvoolfe y 
 hefhalleticthepreyin the morning, and fball divide the 
 fpoyleatmght. The Paraphraft paraphrafeth it thus, 
 In his poffefion Jhall the SanCluary be built , morning and 
 evening Jha/l the Priefts offer their offerings y and m the 
 evening ft) aU> they divide the reft of the portion which is 
 left ofthefanCtified things. 
 
 Of interpretation of Scripture. 
 
 THe third outward meanes whereby the Lordma- 
 keth the Scripture cleare to his Church, is inter- 
 pretation,and this is called iffy***. 
 
 This Interpretation of the Scriptures maketh the 
 peopleto underftand them, for when the Scriptures 
 are not interpreted, they are like a Nut not broken. 
 WhenGideon heard the dreame and the interpretation of 
 it^Iud.j.t^. In the Hebrew it is Vcfhibhro^ the break- 
 ing of it^ afpeech borrowed from the breaking of a 
 Nut, for as wee breake the fhell that wee may get the 
 Kcrnell 5 So the Scriptures muft bee broken for the 
 peopIe,and cut up for their underftanding. 
 
 Irwas the manner ofthelewes in their Synagogues, 
 after that theXaw and the Prophets were read, to In- 
 terpret the Scriptures^ £1. 13.15. Kyind after the rea- 
 ding of the Law and Prophets y the rulers of the Synagogue 
 fentunto t hem f tying, ye men and brethren, if ye have any 
 word of "exhortation for the people $fty on. And therefore 
 the Synagogue was called Beth midrefh^DomtH expofi- 
 tionis^nd we fee the pra&ife of this, Nchem.S.%. Le- 
 gcrunt cum appofitione intellect us : They read the Lm 
 clcarely to the people ^andean fed them to u ndcrfl and r thofe 
 things which were read; this was the fruite of their 
 interpretation.So they did ^^.^h,, Conferre places j 
 
 with 
 
Of the driifion of the Scriptures. 
 
 *** 
 
 with places,^?. 1 5. 10. The giving of the fenfe here, 
 is m ore than to give the grammatical I interpretation of 
 the words ; they gave the fenfe and the fpirituall mea- 
 ning of them when they preachedjiV^ was a Preacher 
 ofrtghteoufneftc^ 2 Pet. 2.5 . The Church is not onely 
 the keeper of the Scriptures, but alfo an Interpreter of 
 them : This word A^Mfignifieth both to Readc zndto 
 PrQmulgdtc^Efa.29.\i.& 61. li.Zachcj.y.Afi. 10.20. 
 So Mtkra which fignifieth Readings fignificth alfo an 
 Affcmbly or Convocation, to teach us that the holy 
 Scriptures ought to be read in the congregation and 
 holy affemblies,and ought hkewife to be expounded. 
 The conclufion of this is , The Lord ufeth fo many 
 ©canes to make the Scripture cleare to the people, 
 and yetthe Church of Rome goeth about to ftoppe 
 thefe Fountaines of living waters,that the people may 
 not drinkeofthem : As the Spies raifeda (lander upon 
 the Land of Canaan, faying that it was unpoffible to 
 be won; fodoe they {lander the Scriptures of God 
 with obfeurities, and fay, thatitisimpofliblefor the 
 people to understand them. 
 
 EXERCiTAT. XV1L 
 
 Of the diVtfton of the Scriptures . 
 They haveMoyfes and the Prof hets^Luk. 16.29* 
 
 HTHe Scriptures are divided into the Old and New 
 
 * Teftament. 
 
 The Old Teftament againe is divided into Moyfcs and 
 the Prophets, and fometimes the Law is put for the 
 whole Old Teftament,**^. So 7^.7.49.5/^2. 3. 
 
 Nnnnn nn 2 And \ 
 
 tOP I Legit 
 ^IpQ r Convicatio 
 
i$4 
 
 Exercitations Divine. 
 
 Lib 
 
 rwan 
 
 prions, 
 fifiaims. 
 
 >B.*K*a3 
 
 pmf'ectx. 
 
 Li 
 
 And fometimes the Pfalmes are called the Law, J^.15 . 
 2$. That the wordmight be fulfilled which iswrittcntn 
 their Law jhey hated me without a caufeiSothc Prophets 
 are called the Law, 1 Cor. 14. 21. In the Law it is 
 written. 
 
 Mojfes is divided into Hammitzua^Commandcmcms, 
 C^&z^ftatutes, and Miflpatim, judgements 5 that 
 is, into Morall Precepts, Ceremoniall, and Iudi- 
 ciall. 
 
 Thelewesagaine divide the old Teftament into the 
 Law,the Prophets and Cctubhim y which theGreekes 
 C2ll*y,6yc*z*, holy writings,allthe Scriptures are holy 
 writings $ but ufually thefe that were not confirmed 
 by Vnm and Thummim^zxe called dyioy^oa. 
 
 The Prophets are divided in Rtjhonim & Achat onim^ 
 the former and the latter : the former Prophets are 
 lofhuajudges^i Samuel^ Samuel ^1 Kings and 2 Kings. 
 They are called the former Prophets becaufe they in- 
 treat ofthehiftory paft,andprcfent.^?.3.24. Teaand 
 all the Prophets -from Samuel and tbofe that follow after. 
 Samuel is fayd to be the firft of the Prophets, there- 
 £ore,Icre. 1 5 . 1 . Though Moyfes and Samuel flood before 
 me. Samuel is the fi rft of the' Prophets, then it is moft 
 probable that he wrote the books oflojhuaznd fudges, 
 lofhuaiithe firftin order of the Prophets, therefore 
 the Haphtorath which is fet upon it,is called Haphtorah 
 UtitUlegis^ They were glad when they ended the 
 Law,and began the Prophets , But Samuel feemeth to 
 be the writer of this booke. 
 
 Others call them the firft Prophets, becaufe they 
 faw the firft Temple , and they call them the latter 
 Prophets, becaufe they propheiied in thetimeof the 
 fecond Temple, as Hargai, Malacht, -Zacharie. But 
 they are all rather to be called Acharonim latter Pro- 
 phets, becaufe they foretell things to come 5. and they 
 
 are 
 
Of the divifeon of the Scriptures* 
 
 i6 5 
 
 are divided into the great Prophets, and into the 
 fmall. 
 
 The great Prophets are ffdiah,leremiah,Ezekiel find 
 Dmiel. 
 
 Thelatter Prophets are called Tercfirpro Teregnafar, 
 that is, two and ten, and the Greekes called them 
 j£fc(A< a e<f»7£r. There is a Tcftimonie cited by Mat- 
 thew, Cap.i .l^.Thatit might be fulfilled which n>a*Jpo- 
 ken by the Praphvts. i lus 1 eitimovie is found but in one 
 ofthe fmall Prophets, yctitisfaydtobe fpoken by 
 the Prophets, and they gave this to be the reafon,be- 
 caufe all thefe Twelve fmall Prophets were joyned in 
 one booke. 
 
 The Conclufion of this is. Firfl: the Lord hath fura- 
 med up all that he requireth of us in one word. Love. 
 Rom. 1 3 . i o.Love is the fulfilling of the Law. Then hee 
 hath enlarged this word intwo,itf<tf.22.37. Thoujhalt 
 love the Lord thy God with all thine heart : and thoujhalt 
 love thy Neighbour as thyfelfe. Thirdly he hath enlar- 
 ged thefe two into ten woids^Deut . 10.4 .And he wrote 
 on the Tables the ten words. Fourthly,he hath enlarged 
 them into Moyfcs and the Prophets. Matth.i 2.40 . On 
 thefe two Commandemcnts hang all the Law and the ?ro^ 
 phets,y/i/u*vjo:i pendent ^ even as wee hang a thing upon a 
 Naile 5; E/^ 2 2 .2 3 • So the taw and the Prophets hang 
 upon thefe two. 
 
 Nnnnnnn 3 
 
 EXER- 
 
 •w-nn pro 
 
 M'\Sr*fW'\»?. 
 
 Cfincfojiwn 
 
 L 
 
i66 
 
 Exer citations V'tYine. 
 
 Lib. 
 
 T ▼ • •• * * * 
 
 1 » T » ! H T 
 
 2>rfv'?V wrote the firS 
 twobcokesof the 
 Pfalm.cs and let them 
 in order. 
 
 EXERCITT. XVIII. 
 
 Of the DiyifioH of the Tfalmesi 
 
 Aft. 1 3 • 33. As it is alfo written in thefecond Pfalme: 
 Thou art my Sonne jihis day have I begotten thee. 
 
 THe Pfalmes are divided in five bookes, as the five 
 Bookes ofMoyfes j and the five Bookes joyned to- 
 gether called Quinque vo luminals Canticles,Rutb ? La- 
 
 rnentations,Ecclefiaftcs and Ejlher. 
 
 The firftbooke of the Pfalmes endeth with the 41. 
 Pfalme. The fecond endeth with the 72. Pfalme. The 
 third with the 8$. The fourth with the 10 6. Thefift 
 with the 150. Pfalme; and thefe bookes end with the 
 fame words, Baruch Iehova Elohe ifracl mehagnolam 
 vcgnadhagnolam,Amcnvcamen. Blejfcd hee the Lord 
 Cod of Ifracl from Evcrlafting to Evcrlafttng, Amen, 
 Amen. Pfal.41.13 So the reft of the bookes 3 for the raoft 
 part end thus. And hence we may gather, that this 
 verfe was added by him who fet the Pfalmes in order, 
 and not by tbofe who wrote the reft of the Pfalmes. 
 This may appeare by the conclufion of 'Davids Pfalme 
 ofthanfgiving 1 Chro. 16.36. That they have borrow- 
 ed their conclufion at the end of every booke from 
 the conclufion of this Pfalme. 
 
 The firft two bookes were written by David, and 
 they end thus. So end the Prayers of David the fonne of 
 ltJfcjPf1l.y2.30. That is,herc end the Pfalmes which 
 were both written and fet in order by David. 
 
 The other three bookes were written by diverfe 
 Authors, as by David, Aftph, the fonnes of Korah^ 
 leduthun,Mofes,Hcmanx\\eEzrite $ and when the wri- I 
 
 tcci 
 
Of the divifion of the Tfalmes. 
 
 167 
 
 tcrofthe Pfalmes is not fct downe, thelcwcs hold, 
 that hec who wrote the former, wrote that Pfalme 
 alfo. 
 
 Afaph wrote thirteene Pfalmes, Leafaph y Lamed is 
 fometimesa note ofthegenetive cafe, andfometimes 
 of the Dative cafe, and therefore fome have interpre- 
 ted the word Mizmor It Afaph^a Pfalme dedicat to Afifh 
 tobefung by him ; butitihouldbetranilatedaP/tf//*£ 
 °f A f a fb> for Afaph was a Prophet, 2 Chron. 29* 30. 
 Moreover Hczckiah and the Princes commanded the Le- 
 vites tofingpraifes unto the Lord, with the words of Da* 
 vid and Afaph the Seer. And the ftyle of Afaph is har- 
 der than the ftyle of David. 
 
 The fecond who wrote thefe Pfalmes were the 
 Sonnes of Korab, and they wrote ten in number 5 the 
 pofteritie of K or ah died not in the rebellion with their 
 Father,^*/* . 26.11. Some of [his pofteritie wrote be- 
 fore the capti vitie,and foretold of the captivitie,as the 
 p f al * 73*74- And fome of them when they were in the 
 captivitie. 
 
 So fome when they were returning from the capti- 
 vitie, as 66. Some after they were returned, as 85. 
 and 147. 
 
 So Mofes wrote a Pfalme of the (hortnefTe of the 
 life of man, this Pfalme was written when they were 
 in the Wilderneffe, and yet it was not regiftred in the 
 Canontill after the captivitie.Thus we fee the watch- 
 full eye of God, that had a care to preferve thefe 
 books which were to be infert in the Canon,that none 
 ofthem {hould perifh. 
 
 - So thefe Pfalmes which were written by lehthun 
 2nd by EthanthcEzrite who were of thepofterity of 
 the Levixes. TheZ^/todutiewas to teach the Peo- 
 ple.and fo the Lord made thofe Levites teachers of the 
 people by their fongs. 
 
 Nnnnnnn 4 of 
 
 wk 
 
 7 jili^uandoeflnota 
 G enitivi Qliguznh 
 
 Thefonncsofi^roi 
 wrote fom« ef the 
 
 Pfalmes* 
 
 My fit wrote aPfclsae. 
 
 itdutku* and Ethan 
 wrote fome of toe 
 Pfalnacs. 
 
i<58 
 
 Exercitations Dmine. 
 
 -c 
 
 The gpnetal infection 
 ofthe Pfalmes is 
 Tghilim* 
 
 naxh 
 
 • H- » - 
 
 S'StWS 
 
 >• 8 
 
 Luk.22.32, 
 
 ansa 
 
 T S • 
 
 ■vamfc 
 
 • • - s 
 
 Pfaltaes vvhi:h they 
 
 f ing whea they canied 
 the Arke oat of the 
 houfeefZ>«^iothe 
 Teir.ple. 
 
 Of the infcriptions of the Tfalmes. 
 
 THe Pfalmes generally are intituled Tehilim praifes, 
 becaufe the moft'of them arefonges of prayfes 
 therefore the whole are fo called. 
 The particular Infcriptions of them are eyther eafily 
 underftood,or hardly to be underftood at all . 
 
 The infcriptions eafie to bee underftood are thefe. 
 Thtt^Lamnatzeahh, spy^araflw^to the chiefe Mufitian. 
 The fingers were divided intofo many orders, and 
 when it befell the chiefe Mufitian to fing, then he cau- 
 fed to fing this Pfalme committed to him. 
 
 The next title is MafchilfL Pfalme for inftru&ion. 
 Thefe were Pfalmes which David made out of his 
 owne experience. Peter, when tkou art converted flreng- 
 then thy lrethren,xhcfe were called Pfalmi didaftaltci. 
 
 The third \vas Michtam, Aurei Pfalmi, golden 
 Pfalmes : all the Word of God is like fine gold, Pfal. 
 19. And yet thefe Pfalmes are called Golden Pfalmes, 
 becaufe there is fome fpcciall and choyfe matter in 
 them : fo all the word of God is faithfully alJ to bee 
 trufted,yet Paul^mhiFidmefthicferm&^This is a fait b- 
 full faying^ Tim. r.i 5 . Having fome notable things in 
 it : and as all the Ring is Gold, yet the Diamond is the 
 moft excellent; So although all the Word of God bee 
 excellent,yetthefe are moft excellent. So fome are in- 
 tituled lehazcir,\^fdrecordandum, to bring to remem- 
 brancers 3 8 . 70. becaufe they were made in remem- 
 brance of fome notable deliverance or of fome great 
 benefit. 
 
 Fourthly,fome are called Pfalmes of degrees. 
 
 When they brought the Arke from Davids houfe 
 into the Temple,they fang,Pp/. 1 1 ?.by theway,it be- 
 ginning with thefe words, Beat* immacuhti in via, 
 
 and 
 
Oftbedivijion oftbe'P/alm. 
 
 169 
 
 andintreatcthefpecially of the Law of the Lord, and 
 thereisnota verfeinit, except onely the 122.. vcrie, 
 which hath not feme epithet of the Law of God in it, 
 as his Judgements $y& Word^his Statutes^his Lawcs^ his- 
 TeftimoMesJxis Commandements\ hisPrecepts his C, 
 
 \& r. And when they entred into the Court of the 
 Gentiles with the Arke,they fang the laft part of this, 
 PfiiLup. 
 
 When they went further to the Court of the people, 
 when they flood uponthefirftdegree,they fung, /-/*/. 
 120. which containeth thehiftory of the deliverance 
 of the people out o{ Egypt. And when they flood up- 
 on the fecond degree, they fung Pfal.\i\. My belpc 
 MmmetbJromtheLord.yVhenthey were upon the third 
 ftep they fung Pfal. 12 2 . / was glad when they fay d unto 
 meJetusgocmtotkehoufeoftheLord. Sothey funga 
 Pfalme upon every ftep as they afcended, and upon 
 the eight ftep when they beheld the excellent buil- 
 dings ofthe Courts ofthe Levites,they fung Pfal.127* 
 Except the Lord build the houfe y they labour in vaine that 
 build tt. When they entred into the Court of the 
 Priefts, they fung Pfal, 12 8; And upon the laft ftep 
 they fang, Pfal. 1 3 ^ . Blejfeyee the Lord all his fervants^ 
 which watch by night in thchoufe ofthe Lord. The peo- 
 ple might goe no further; then the Priefts went for- 
 ward with the Arke into the Temple, and when they 
 entred into the porch,of the Temple, they hng.PfaL 
 118. verfe 19. Open to mee the gates of rtghteoufnejp. 
 When they wxre {landing intheporch, they fang thefe 
 verfes following, This is the gate ofthe Lordjntowhich 
 t he righteous JhaS enter. When they were in the midft 
 of the Temple,they fung the 2 2 •&*/& / willpraife thee, 
 for thou baft, heard mee and art become my falvation^ and 
 when the Arke entred into the holieft of all, they 
 fijngP/i/24. 
 
 The 
 
 In omotbui verfhtt 
 
 Pfatmi 1 1 
 
 icrju 1:1. ir alarum 
 
 mtttt, 
 
 r mm* 
 
 ri. where they 
 rungrhoPfaliucjofde- 
 aiees. 
 
 VidtV\MpUhK\t\. 
 40. 28. 
 
 The Pfalmti which the 
 Priefts fung when the 
 Arke entred into the 
 holisfl gfalj. 
 
170 
 
 Exercitatiorts Divine* 
 
 Lib. i • 
 
 Some infcriptions arc 
 Notes or tunes of Mu 1 
 ficke. 
 
 Some ialbriptioi>s are 
 m&ramcnts of Mufick, 
 
 The Iewes who live 
 now underftand not 
 the muficke nor mu(i« 
 call inftruments which 
 were of old. 
 
 Pfalmes are divided ac - 
 cording co the time. 
 
 Pfalmes divided accor« 
 ding to their fubjeft. 
 
 j Pfalmes which con- 
 I cerne Chrift. 
 
 The infetiption of the Pfalmes which we underftand 
 nots arc eyther Notes of Muficke, or Inftruments of 
 Muficke. 
 
 Notes of Muficke or common Tunes with which 
 the Pfalmes were fung are thefe, Gnal muth4abbcn 7 
 Pfal.g.gnaljheminith^ Pfal.6. 12. gnal aijeleth S be bar, 
 Vfd.2i.gnd lonah Elem Rechokim, %6.Altafchith^j. 
 <5<p.j<;.gnaljhufhan Edutb,6o.gnal jljoJJianmm^.Gg. 
 gnal Jh oft annim Edutk,%o.gnalMahaUthLeannoth y %$. 
 
 Inftruments ofMuficke are thcfcNegintth, 4.641. 
 5^6*J.76.NebiUtb, ^.gittitb^S.Sl. & Mahdatb. 53. 
 
 The Inftruments of Mufiicke fet downc Pfd. 1 50. 
 none of the Icwesthcmfelves can diftinguilh them, 
 and they are ignorant of all thefe forts of Mufick now; 
 but we are to bleffe God, that the matter contained in 
 thefe Pfalmes maybe underftood by the Church. 
 
 The Pfalmes againe were divided according to the 
 time when they were fung^fome were fung every mor- 
 nings Pfal.22. at the morning facrifice. So Pfd. 92. 
 was fung upon the Sabbath : So at the paffeover they 
 fung from Pfd. 1 1 2. to verfe \g. ofPfd.nS. and this 
 was that hymne which Chrift and his Apoftles fang at 
 thepaflcover,Af<tf/^.2 6.^o.Andrvhen tbey had fung an 
 ffymne^they went out into the mount of Olives. 
 
 ' The Pfalmes were divided alfo according to their 
 fubjed. The firft booke of the Pfalmes intreateth of 
 fad matters, the fecond of glad, the third of fad, 
 the fourth of glad, the fift of glad and fad matters. 
 
 There are fome Pfalmes, which conceme Chrift in 
 his Natures and Offices. His natures,as Pfd. no. The 
 Lord fayd unto my Lord^&c. His kingly authority,as 
 Pfal.2 .His prieftly office. Pfd. 1 1 o .Thou art a Truftfor 
 ever after the order ofMelchizedek. So his pa ffi on, ?/"*/• 
 22. So his buriall and refurre&ion, Pfd. 16. and his 
 afceilfionand glory,/*/^/. 1 1 8.2 5,26.when Ddvidwzs 
 
 crowned 
 
Of the dh'ijton of the Tfalmes. 
 
 «7* 
 
 } crowned King,the people cryed, Annalcbeva hofoig- 
 nah na anna,Iehova hatz>lihhah na. Save now, I be fuck 
 thee O Lord^ O Lord I befcech thec^ find now profperity^ 
 that is 5 we befeech thee O Lord to fave the King: & to 
 profper him. And the prieft {zid y Blejfed be he that com- 
 met h in the name of the Lordirvc hwe blejfcdyott out oft he 
 hit fe of the Lord. This prayer is applyed to Chrift, 
 CKat.u.g. HofannafUo David^ they contraft thefe 
 three words Hojhignah na anna in one word Hofanna^&c 
 they fay Ho f anna to the Sonne ofVavidjdefi, contingat 
 falusfilio David in altifimis ,thcy wiflicd not only pro- 
 fperity and fafety in the earth here, but all happincs to 
 him in the higheft heavens, Luk.19.2S. 
 
 There are fome Pfalmes which concerned Davids 
 \ particular eftate., in his perfecutionby Saul Joy Abfalon 
 "cfa-Inhisficknefle, inhisadverfity. Inhisprofperity 
 1 how he fell in adultery, and repent cd Pfal. 5 1 .how he 
 , dedicated his houfe to the L0Yd.Pfal.3o. how he pur- 
 , ged his houfe of wicked men,?/^/.' 1 o 1 . when hee en- 
 j tredtohiskingdome. 144. Soa Pfalme to his Sonne 
 1 Salomon when hee was tofucceed into the kingdome 
 
 \ Paftly, fome Pfalmes are divided according to the 
 j Letters of the Alphabets PyiZ.25.34.11 1. 1 12. Up* 
 j 145. Thefe Pfalmes were diftinguifhed by the Let- 
 ters that they might keepe them the better in their me- 
 I mories,andas7^^opfummcthnpthe genealogieof 
 ; Chrift, into three foureteene generations for the me- 
 ' moriescaufe: fo thefe Pfalmes are fetdowne after the 
 I order of the Alphabet to helpe the memory, Pfal.zf . 
 wanted three Letters 2 1 p. Pfif. 1 i<i .every verfe hath 
 two letters of the Alphabet, and the two laft verfes 
 have three letters to make up the Alphabet : So Pfal. 
 1 1 2. hath the letters after the famemanner.The 1 19.1s 
 diftinguiflied by the letters of the Alphabet, and here 
 ' ^ y e 
 
 p-nn % nuk 
 
 comrade t^jy^lH 
 Vetum hofanna,p9ccm 
 (? gloriara C9M^rc* 
 \11ndti. 
 
 Pfalmes which concer- 
 ned 2)avid» . 
 
 Pfilmi alphabetic 
 
 \ 
 
tyz 
 
 Exercitaiions Divine. 
 
 Lib 
 
 The Syriak Arahicke, 
 Sevency,and vuigir 
 Latine, adde chu verfe. 
 
 I t j Plalme r 4? .and make 
 
 | icrhc i4.verie. 
 
 I tannin! raja 
 
 Mm vcrhkfah} & benzg- 
 biit momwhM opertiut 
 fuh. f/f 
 
 >! )SSn 
 
 Concfofon* 
 
 ye fliall fcc,that every Se&ionasitbeginneth with the 
 letter, fo all the verfesof that Se&ion began with that 
 fame letterjas the firft Se&ion Ipeginneth with ^there- 
 fore all the eight verfes in the firft*Se££ion begin with 
 ^,^.SoPp/.i45 5 it is fetdowne after the order of 
 theAlphabet,butkwanteththe Letter 3. Here fome 
 goe about to prove by this, that the ojriginali Copieis 
 defective, and therefore the Arabicke translation ad- 
 deth a vcrfe,fo doe the Seventy and the Vulgar Latine; 
 but if it be defective here, why doe they not fupply a 
 verfe like wife in PfaL 34. where T is defe&ive in the 
 Alphabet i wearenottothinke that there is any de- 
 fe& in the matter becaufe thefe letters of the Alphabet 
 are wanting :for the Lord fitted thefe letters to the 
 matter onely, and not the matter to the letters s and 
 becaufe the holy Ghoft hath not fet downe the matter 
 here, therefore the Letter 3 Is left out 5 but not this 
 wayes,becaufe the Letter 1 is wanting here 5 therefore 
 the matter is wanting. 
 
 The five laftPfalmes begin with Hallelnia y and end 
 with it, becaufe they are the conclufion and fumme of 
 the whole praifesof God.So the Church in the reve- 
 lation concludeth after the vi&ory with the feme 
 words, Reve . 1 9 . 1 • Alleluia^ (lilvation and glory and ho- 
 nour and yower unto the Lord our God. 
 
 The Conclufion of this is,the Pfalmes are generally 
 intituled Tehilim praifes, from the moft excellent part 
 of them : Therefore our chiefe care ihould bee to 
 praife G od here in this life,and then in the lite to come 
 we fhall fing thefong of Mojfes the fervant ofGod, and 
 ihefongtftheLambejRev, 1 J.3. 
 
 EXER- 
 
Of the divifien of the LaTo in Haphtaroth ,&€. 
 
 175 
 
 EXERCITT. XIX. 
 
 Of the diVifion of the Law and the Prophets , in . 
 parajhotb and haphtaroth. 
 
 A£t>\}.i\. For Moyfes of old time had in every Citty 
 them that pre ac h himjbeing read in their Synagogues 
 
 every S Math day. 
 
 I THe Scriptures were not divided into Chapters, as 
 
 •* we have them now divided, therefore the Iewes 
 fay 5 that the whole Law is Infiar vniwpefuk> that is> 
 butasoneverfe. 
 
 TheOldTeftamentwas divided into parafioth znd 
 Haphtaroth - y this divifion imoparajbeth was moft anci- 
 ent 3 ^^8.32. The plafe of Scripture which he read was 
 this^ in the Greeke it is fn-mv.^ theSetficn^ and the 
 Syriacke calleth it Pafuka. 
 
 They diftinguifhed not thefe parajhoth and haphtaroth 
 } by numbers,as we doe our Chapters^they fayd not the 
 firft parafhah, the fecond />4;v/^ 5 but they diftinguifh 
 them by the firft words of the Se&ion, as the firft 
 parajhah is called Berefhtth^ the fecond Elletoledotk 
 Noah^c. 
 
 They ufedto divide and diftinguifh thefe great para, 
 fhothznd haphtaroth three waves. Firft, they diftin- 
 guifhed them with three great? PP. Secondly, they 
 diftinguifhed them with three great Samcchs^ zs£en. 
 2 c. 1 o. thefe Samechs or Semucothxmkt not fo great a 
 diftin&ion as when they are diftinguifhed by three 
 great P P P: for there is fome coherence(when they are 
 diftinguifhed by Samech) with that w ch goeth before. 
 So in the particular parajhoth when yee fee them diftin- 
 
 gufhed 
 
 nune 
 
 
 £5S 3 
 
 DDD 
 
i74 
 
 Exer citation* Dii/ine. 
 
 Lib. 
 
 !• 1 
 
 nSpn 
 
 TheY re.uiihreefcc"ti- 
 ons upon the eight day 
 ©fthcfeaaofciberna- 
 desw'AenthcLaw wa> 
 ended. 
 
 man *nw- 
 
 mntDBn 
 
 rmn nnDi^ 
 
 
 r*E!ei#bv tTM*refic*f t 
 
 guifhedby parajhah or by Scmuchah -, but onely with 
 great letters,as (7^.3 2.2. this word vajjflUbh begin- 
 uczh the parajhah in great letters. ^ ' 
 
 loh.7 .37.117 the laft day J hat great day of the fc aft J c fa 
 flood and cry ed^faying^c. This was the eighth day of 
 the feaft of the Tabernacles, and it is called th e great 
 Sabbath. This day they kept Fcftum UtitU legis^The 
 feaft of joy,becaufe they ended the reading of the Law 
 that day; and the next Sabbath they called it Sabbath 
 berejhtthybcczufe they began to readethebookeof Ge- 
 nefts aga'me. And yee fhall fee that this day they read 
 3 . Haphtaroth or SedHons,the firft was hapktaroth die 
 pekudilejom Jheni ft el Succoth^znd it began, 1 Kingq. 
 5 1.S0 was ended all the words which King Salomon made^ 
 &c . And that day Salomon ftoodup and blefTed the peo- 
 ple. So the true Salomon Iefus Chrift blefled the peo- 
 fle In that great and laft day of the feaft. The fecond 
 aphtarah which was read this day, was lojh.i. haphta. 
 rothftimhhathtorah. Sctfio Utitia legis^ becaufe the 
 Law was ended,and/0/&*w began the Prophets. The 
 third par aft ah which they read was,A/ alack. $.Hapbta- 
 rothfabbath hagadol^nd it ended thus^B chold I w r llftnd 
 youEliah theProphet^nd Co they joyned the laft Secti- 
 on of the Law, and the laft Section of the Prophets 
 both together, and it was in this day that Iefus Chrift 
 flood up and fpake to them; the true Salomon the true 
 Iofhua^ the end of the Law and the Prophets. And 
 whereas the Iewes on this day delighted themfclves 
 much with banqueting, and drinke , Iefus Chrift cal- 
 lethall thofe to him who thirft,and he promifeth to rc- 
 frefh them , if any man thirft let him come unto mc and 
 drinke 
 
 &"*%*rholdeth 3 that the Apoftle, Coloff.i. 16. Let 
 no man judge you w ^*b{\*< in parte Sabbathi, fignifi- 
 eth that, which the Hebrewes call Parafh.ih, and which 
 
 the 
 
Of the J.iVifion of the Scriptures. 
 
 *75 
 
 the Talmud callcth Pcrek or Chelek , or which the j 
 Greekcscall mtijvU but the Apoftle mcaneth onely 
 here, that he would not have the I ewes to condemne 
 the Colojuans, for not obfcrving their Iewifh Sab- 
 baths 5 as he would have the Gentiles to abfiame frim 
 things ftranglcd, and blood^\^i&. 15.29. That they 
 might not give offence to the we?kc Iewcs. 
 
 Thelewesfay, that this divifion in Parafioth was 
 moil ancient, but the divifion into Haphtaroth wash- 
 ter,and they give this to be the reafon why they read 
 thefe ffapbtarotb : they fay, when Antiochus Epiphancs 
 forbad them under paine of death to reade the Law of 
 Moyfes, 1 Macch.%. then they made choife of fome 
 parts ofthe Prophets anfwerableto thefe parts of the 
 Law.Example,becaufe they durft not reade Pet or ah be- 
 refit h, they read Efay 42. So faith the Lord Creator of 
 heaven and earth. Hxamiple 2. the fecond P 'arajh a is E He 
 tolcdoth Noah, now becaufe they durft not reade this, 
 they read Efayjefiman^hatis^t the figne 54 . (for that 
 which we call a Chapter they call a figne ) Sing yet bar- 
 ren^&c. But is it likely thzt Antiochus that great Ty- 
 rant, forbad them onely the reading ofthe fivebookes 
 pfMtyfes * wherefore the reading of Mo fits and the 
 Prophets have beene muchmore ancient thanthetime. 
 of AntiocbtMwhexefaxe Act. 15.21 .Moyfcs is read of old. 
 A phrafe which fignifieth a great antiquity. 
 
 When they read M^Law, they divided it in fifty 
 and two Se&ions, and they finifhed it 1 once in the 
 yeare : They had two forts of yeares, there was Annus 
 tmpr&gnatus or Embolimdus, and Annus f^quabilis. 
 Annus Imprdgnatus was that, which we call Leape 
 yeare,and it had fifty three weekes 5 in this yeare they 
 divided one Par a fish into two parts, and fo they ended 
 the reading ofthe Law within the yeare. When it was 
 Annus <A quaiiljsj hen it had but fifty two weekes,then 
 
 they 
 
 pSn 
 
 The reading of Mtyfa 
 and the prophets more 
 ancient than Ant'mhw.% 
 
 They read the whole 
 Law in the ir Syna- 
 gogues once in the 
 yeere. 
 
 C enholim<sm. 
 
ij6 
 
 Exercitations Divine. 
 
 Lib. 
 
 inhipkildimitters. 
 
 they read one parajhab for every Sabbath, and in the 
 laft Sabbath of the yeare, which was the twenty third 
 of Tijhri^ they read that Parafhah called LAtittalegu, 
 which beginneth lojh.i. And the next Sabbaththey 
 began berefith againc at the firft ofGencfis . 
 
 Thefe Parajhoth were fubdivided into fo many parts, 
 and there were fundrie who read thefe parts upon the 
 Sabbath; hee that read the firft, was called Cohen the 
 Prieft, hee repeated the firft part of the Se&ion* and 
 then rofe up Catz,an>or Cantor, who did fing the fame 
 part which the Prieft had read 5 then there rofe up in 
 the third place a Levite y znd he read his part^Fourthly, 
 there arofe up an ifraelite, and hee read his part, and 
 at laft it came to UWaphtir, and he read the laft part of J 
 t&gHaphtordh; he was called cJ^>£/7>,becaufewhen 
 that part was read, the people were difmifled, and fo 
 the Latine Church faid,/^ mijfa cjl. 
 
 In the weeke dayes, they read upon the fecond arid 
 thefift day of the wecke,fome partofthofe Parajhot A, 
 but not the whole :and the pharifee meant of thefe two 
 dayes when he faid,//%? twife in the weeke, Luk. 1 8 . 1 2 v 
 
 The Greekeand Latine Fathers never cite Chap- 
 ters as we doe now, Augufiine in his bookp of retra&a- 
 tions,C4p.24.faith not J have written to Genejis$. but 
 this wayes, I have written to the calling out of our 
 parents out of paradife. And Gregorie in his Prologue 
 upon the firft of the Kings y faith ; I have expounded to 
 you from the beginning of the booke,unto the viftory 
 o£David. 
 
 Who divided the Scriptures firft into Chapters it is 
 not certaine 5 they were divided of old two manner of 
 wayes ; firft they divided them into !fa*< titles, (for [o 
 they called the greater parts )and then into Chapters as 
 into leflfer partsrothers agafoe divided them intoChap- 
 ters as into greater parts. Itisholden, that uwufam 
 
 prcf^ter\ 
 
Ofthefenfe of the Scriptures. 
 
 77 
 
 prefbyter Ecclefu MafUienfts divided them firftintoti- 
 ties, andfubdivided them into Chapters : According 
 to this firft divifion Matthew hath fixty three titles,and 
 three hundred and fifty five Chapters * So Luke ac- 
 cording to the ancient divifion had forty eight titles, 
 and three hundred and forty eight Chapters, 
 
 He who began this latter divifion into Chapters, is 
 holden to be Hugo CarMnalis-> according to this divifir 
 on Matt hew hath twenty and eight Chapters,and Luke 
 twenty and foure^&c. 
 
 Laftly, it was divided into verfes; this divifion into 
 Pefuehim or verfcs,the Maforeth found out firft amongft 
 thelewcs,thc G reckes called them *x«< 5 Scaligcr cal- 
 leth them Commata, and Robertas Stephanas calleth 
 thfcm Setiiuncttlds, andfome hold that it was hee that 
 found them out firft amongft us. 
 
 EXERCITAT. XX. 
 
 Ofthefenfe oftheScripture. 
 
 THere is but one literall fenfe in the Scriptures, 
 which is prof table for doBrinefor reproofe, for cor- 
 'reUion^ for inftruftion in rightcoufnejfe, zTim.%* 
 
 1 6. 
 
 To make divers fenfes in the Scripture, is to make 
 It like that **vaxAwov which Anaxagoras dreamed of, 
 making Qmilibet ex quolibct.Augufttnewniing to Vin~ 
 ventius, juftly derided the D *#<#//? j, who conft ruling 
 fhefe words, Cant. 1.7. TeS me {0 thou whom my 
 foule loveth) where thoufepdeft^ where thou makeft thy 
 ftockes to refi at noone^ They gathered out ofthem,that 
 the Church of Chrift was onelyin Africa by their al- 
 
 O o o o o o o legoricall 
 
 Genefoard.Chronotoga. 
 
 Auzu$.tfifi.fo 
 
 M 
 
p^ 
 
 ?J3|5 131 
 
 Exer citations Diy inc. Lib. i • 
 
 legoricall application. 0r/gw was too much given to 
 thefe allegories 5 and therefore he mifled often the true 
 fenfe of the Scriptures. 
 
 Thefe who gathered divers fenfe* out:o%be Scrip- 
 ture^ doe littlp better with them, than Efepe did with 
 an inscription written in a pillar of Marble, in which 
 were written thefe feven letters A & <r E 9 x . Efopc. firft 
 read them thus, d^^ fin^l* Jim** i^fa z^ww. fl*^ 
 in&Stffafo abfadens grades qtMuor/fodicvs inyeme^ 
 ■thefaurum auri. But Xdnthus his mafter finding, as hee ; 
 had fpoken,a great treafure of God,and giving nothing 
 to Efopc fdr his conje&ure, kept all to himleife, there- 
 fore Efepextzd them another way thus, ixvfcpot J4& 
 (bfls;,&ti^Mvtf<M^ t&fotis dam $?* 
 
 tis^dwiditt \ quern invem ijt.ts tht fai*rum auri. But when 
 Efope got nothing, ina rage he read it thus, dm^Q-^AnK^ 
 j ovjoio) ov %vftt Mmv&v -fcvo* tdejt^redde Regi Dionyfio quern 
 , invenifii thefaurum auri. 
 
 Thelewes hold that there is a literallfenfe in every 
 Scripture,and a rnyfticall fenfe 5 the literallfenfe they 
 call Dahhar katwjemparvamjXid the rnyfticall fenfe 
 they call \tBabhar gadoljrcm magnam^ the Iiterall fenfe 
 they call itpefiatb, fenfum nudum^ and the rnyfticall 
 fenfe they call it dartfn \ andmoft of the Schoolemen 
 hold that there is a double fenfe in the Scriptures. La- 
 tomus the Papift faith, Theologian? craffam vcrfari 
 circa lit eralem fenfum^ theologiam fubtiliorcm verfari 
 circa nifflicura & die gvneum fenfum^ and they call the 
 Iiterall- fenfe pauper em & grammaticum .and the allege 
 ricall Biv-item & theologicumjhQ rich and theological! 
 fenfe. But we muft ft rive to findeoutthe literallfenfe 
 of the Scriptures, orelfewefhall never come by the 
 true meaning. 
 
 The Iiterall fenfe is that which the words beare ey- 
 thcr properly or figuratively 5 therefore he fayd well] 
 
 who 
 
Oftbefenfe of the Scriptures. 
 
 179 
 
 who faydbonusgrammaticuS) bonus tbeolvgus ; for we 
 can never come to the true meaning and fenfe, unleffe 
 the words be unfolded. 
 
 A figurative literallfenfc is eyther in verbis vel in 
 rebus^ey thct in the words or in the matter. 
 
 In wr£/j,inthe words,as Luk. 1 3 .3 2 .He/Wis a Fox. 
 Tfal. 22.1 2. The princes of Ifrael arc Bulsof Bafan y in 
 thefe words there is but one fenfe. So Let the dead bury 
 f^^^£«ir.?.50.Deadinfouleburythe dead in bo- 
 dy,hcre is but one fenfe j but where the ^ords in one 
 fentence have diverfe fignifications, then they make 
 up divers fenfes,as judge not J bat yee be notjudged y Mat> 
 7. 1 .the iirft is judicium Ubcrtatis^ the fecondis, judici- 
 um poteftatis. 
 
 * When we fearch to finde out the literal! fenfe of the 
 Scriptare, that cannot be the literall fenfe of it which 
 is contrary to the analogie of faith, which is eyther 
 in crede?idis or in facie ndis. I f it be contrary to the ar- 
 ticles of our faith or any of the commandements, then 
 that cannot be the literall fenfe jas Rom.u.io. if thine 
 enemy be hungry give him meat e, if he thirji give him 
 drinke :for info doings thou Jh alt heapecoales off re upon 
 his hcad.Hexe to feede the enemy ^ and to give him drinke^ 
 • arc to be taken literally, becaufe they are commanded 
 inthefixtCommandementrbutto heapc coales of fire 
 upon his heady muft be taken figuratively, becaufe ac- 
 cording to the letter, it is contrary to the fixtCom- 
 mandement.Example2.ii/4^.<).29. if thy right eye 
 offend thee pluekc it out ', and caft it from thee: Here the 
 words are not to be taken literally, for this were con- 
 trary to the fixt Commandement,but figuratively. So 
 this is ?ny body ? is not to be taken literally, for it is con- 
 trary to the analogie of faith .-becaufe the heavens muft 
 containc the body of Chrift untillhee come againe, 
 .^#.3.21. 
 
 Ooooooo 2 The 
 
 Clibcrtatii. 
 Iudicium2 
 
Exerckations Divine. 
 
 Lib. 
 
 Thefecond is figurative in rebus 7 as in the Sacra- 
 ment of the Supper, when he fate with his Difciples he 
 fay d,This is my body 3 he pointed at t\ie thing prefent, 
 and underftandeth the thing that isnot prefent$he had 
 the bread and cup in his hand, and he fay d, This is my 
 body, this is my blood. In thefe proportions there is the 
 fubjeft and the attribute; thefubjeft is the bread anc} 
 wine which he doth demonftrate ; the attribute is that 
 which is fignified by the bread and wine, and thefe 
 two make up but one (cnk^fropius & remotius. When 
 Peter had made a confeflion that Chrift was the Sonne 
 of the living God^Matth. 1 6. Chrift to confirme this 
 unto him, and the reft of the Difciples, faith,77* e s Pe- 
 trus^dr fuferhtncpctram^&c. hepointethat Peter, but 
 he underftandeth himfelfe, upon whom the Church is 
 built,and not Peter. When a man lo.dketh upon a 
 pifture,hefaith,thispi<aure is my father, here he un^ 
 derftandeth two things, propius & remotim, to wit the 
 pi&ure it felfe, and his father reprefented by the 
 pi&ure; this pi&ure atwhichheepointeth is not his 
 father properly, but onely it reprefenteth his fa- 
 ther. 
 
 Butfomewillobje& 5 whenftisfayd 5 Hie eft [unguis 
 wcus ,thzi the article hie agreeth with Sanguis, and not 
 with Vinum, therefore it may feeme that it is his blood 
 indeed 5 and not wine that he pointeth at. 
 
 This cannot be, for in the former propofition when 
 he hydJioc eft corpus, meum^hc fhould have fayd Jric eft 
 corf us meum ; became it repeateththe word panis,ask 
 ismorecleareinthcGreeke; thereforethc article A/V 
 hath relation to feme other thing, than to the bread at 
 which he pointeth, for the article 7^ repeatethnot 
 dtVte- or ^ /y (Q-,thebreadorthewine 5 but ^ and 
 
 ett^Uti 
 
 hisbody andhis blood. When Moyfes{ayd>Exod. 2 4, 
 8 .B ehold the blood of "the Covenant ,here the word blood 
 
 is 
 
Ofthefcnfe [of the Scriptures. 
 
 181 
 
 is properly to be underftood : becaufe their covenants 
 were confirmed with blood,and there was no facrifice 
 withoutblood. But when Chrift fayd, This is my blood 
 of the NewTcftamenty there was no blood in the Cup 
 here,but he had relation to his owne blood,which was 
 fignified by the wine in the Cup. 
 
 When Chrift hith,This is my body. This is my blood, 
 how was he prefent with the bread and the wine 
 there i 
 
 m A thing is fayd to be prefent fourc manner of wayes, 
 firft, <n>[jLctitK%, fecondly, myuunltKau thirdly > infyiffaifr, 
 and fourthly, -*VT/A»iisr7/x«v # 
 
 Firft, o»i**Ttx&, when a man is bodily prefent. Se- 
 condly, mtMrriuSf as when a man is prefent by his pi- 
 fture-Thirdly^s^T/xA* as the funne is prefent by ope- 
 ration in heating and nourishing things below here. 
 Fourthly,^77^77x^,when we apprehend a thing in our 
 mind. Chrift when he fayd, this is my body, and this is 
 Tny blood J\z was prefent there n»w -nti*.* but he was not 
 in the bread and the wine ki#t,i8u for then hisblopd 
 ihould have beene there before it was fhed ; then hee 
 fliould have had two bodies, one vifible & another in- 
 visible : but he was prefent there in the bread and the 
 wiaertpuerm*' becaufe the bread and the wine repre- 
 fented his body, and his blood. So hee was prefent 
 there infynmuk* by his Spirit working in their hearts, 
 and he was prefent to them by faith toh»*muk> when 
 they did fpiritually eate his body and drink his blood, 
 and this is the true and literall fenfe of the words. 
 
 Which is the literall fenfe in thofe words, Hoc yi. 
 citcinmei recordmonem^Doe this in remembrance ef 
 me? 
 
 Although there bee many things implyed in th A 
 words,both upon the part of the Mini fter and upon the 
 part ofthe People,yet they make up but [one fenfe s as 
 
 O 0000003 upon 
 
i8* 
 
 Exercitatiom Dimine. 
 
 Lib. 
 
 Tcftimonies f the old 
 Tcftamenteitedin chc 
 New,make but one 
 fenfe. 
 
 rvnn m? 
 
 a radice Tin & 1 non 
 
 *rnT)nfr*n*n 
 
 fignifkat fci rmatn. 
 2CbrQn.j7.17. 
 
 aiponthepartoftheMinifter; Take this bread, bleffe 
 this bread, breake it and give it to the people. And up- 
 on the part of the people * take this bread, eate this 
 bread,&c. yet all thefe lookebut to one thing, that is, 
 to the remembrance of Chrifts death : find therefore 
 the externall action bringeth to minde the internall 
 a&ion, the remembrance of Chrifts death: fo that in 
 thefe words there is but one fenfe. 
 
 When the teftimonies of the old Teftament arc cited 
 in the new,the Spirit of God intended* propinquius & 
 rcmotipts , fomething nearer and fomething farther offj 
 yet thefe two make not up two divers fenfes, but one 
 full and intire fenfe. When Jonathan fhot three Ar- 
 rowestoadvertife2>^wW,i Sam.20.20. hee had not 
 two meanings in his minde, but one 5 his meaning was 
 to {hew David how Saul his father was minded to- 
 wards him, and whether hee might abide or flye : So 
 the meaning of the holy Ghoft is but one in thefe pla- 
 ces. Example,2 Sam. 7. \ 2 .The Lord maketh a promife 
 to Dav/d^I willfct up thyfecde after thee which /hall pro- 
 ceeded of thy bowcls.This promife looked bothadpro- 
 pms &rcmotius^ yet it made up but one fenfe, propius 
 to Salomon^nd remotius to Chrift ; therefore when he 
 looketh to the fartheft,to Chrifts Sam.j. ip«he faith, 
 Zoth torath^Hdc ejldclweatio hominis Z)£/,itfhould not 
 be read D # this the Law of the man Lord God t as if D a- 
 -y/Wihould fay,this is not all that thou haft promifed to 
 me O Lord, that I fhouldhave a fonne proceeding out 
 of my owne loynes, but in him thou doft prefigureto 
 me a fonne, whofhallbeboth God and man ; and hee 
 addetb F or a great while 1 come , thoudoeft promife to 
 me a fonne prefently to fucceede in my kingdome, but 
 Heebefideshimafarre off the bleflcd Meflfias. And 
 he applyeth this prornifeliterally to his fonne Salomon 
 and figuratively to Chrift his Sonne; taking the pro 
 
 mifcj 
 
Ojthejcnfe of the Scriptures, 
 
 18? 
 
 mifc in a larger extent ; and the matter may be cleared 
 by this comparifon. A father hath a fonnc who is farrc 
 from him, he biddcth the Tailor (hape a coate to him, 
 and to take the meafure by another child who is there 
 prefent, but withall he biddeth the Taylor make it 
 larger^becaufe his child will waxe taller: So this pro- 
 mile made to Drf^/^wasfirftcutout(asitvrcre)for5/<- 
 lomon his fonne, but yet it had a larger extent, for it is 
 applyedto Chrift who is greater than Salomon; and 
 as by a fphere of wood wee take up the celeftiall 
 fpheres; Soby the promifes made to David concer- 
 ning Salomon, we take him up'who is greater than Salo- 
 \mon, and thefe two make up but one fenfe. Whena 
 man fixeth his eye upon one to behold him, another 
 man accidentally commeth in, in the meane time ; he 
 cafteth his eyes upon that man al fo •> So the Lords eye 
 was principally upon the Meflias, but hecdid caft a 
 looke,as it were,alib to Salomon. 
 
 When t hefc teft imonres are applyed in the New Te- 
 ftament, the literall fenfe is made up fometimes of the 
 type and the thing typed .Example,/^. 19.3 d. A bone 
 ofhimfhatlnot be broken. This is fpoken both ofthe 
 bones of the Pafchall Lambe, and of the bones of 
 Chrift 5 and both of them make up but one literall 
 fenfe. 
 
 Sometimes the literall' fenfe is made up ex hijtorieo 
 & allegorico, as Sara and Hagar, the bond woman and 
 the freefignifie the children of thepromife begotten 
 of grace, and the bond fervant under the Laws and 
 thefe two make up but one fenfe. 
 
 Sometimes ex trofologico ejr literally as, TcejhaH not 
 mufile the mouth of t tx Oxe that tr cadet h out the come, 
 1 Cor.p.S. 
 
 Fourthly,theliterallfenfe is made up ex hiftorico^my- 
 ftico & frophetico. Example, Ier. 31.15.-^ voyce was 
 Ooooooo 4 heard 
 
 A Scripture dimfdy 
 applyed, doth make up 
 buc one Uccrail fenfe. 
 
n± 
 
 Exer citations Divine. 
 
 Lib. 
 
 hear din Ramahjamematton and bitter weeping, Rachel 
 weeping for children,refufwg to be comforted for her chil- 
 dren becaufe the) were not. There was a voyce heard in 
 Rmah for Ephraims captivity, that is, forthe2. Tribes, 
 whocameof/^^thefonneof^^ this mourning 
 was becaufe the ten Tribes (hould not bee brought 
 backeagainefrom the captivity : this was myfticall 
 and not prophetically that fliec mourned for the ten 
 Tribes who were led away into captivity j but it was 
 propheticall foretelling the cruellmunher which He- 
 recommitted in killing the infants not farrc from Ra- 
 ^/jgrave;all theft are comprehended in thisprophe- 
 fie^and make up one full fenfe. 
 
 When a teftimony is cited out of the Old Tefta- 
 ment in the new 5 the Spirit of God intendeth 5 that this, 
 is the proper meaning inboth the places^and that they 
 make not up two divers fenfes. Example, the Lord 
 faith. Make fat the hearts of this people, £ fa. 6.9. and 
 Chrift fahhyMatth. 13.14. In them is fulfilled this pro- 
 phefie. This judgement to make fat the hearts, was de- 
 nounced againft the Iewes in £ fat as time at thefirft,, 
 Act. 28.25. Well (pake the holy Ghoji by Ifaiah the Pro- 
 phet, it was fulfilled upon the Iewes who Jived both 
 in Chrifts time and in Pauls time. Efay when hee de- 
 nounced this thrcatning, hee meant not onelyofthe 
 Iewes who lived then, but alfo of the Iewes who were 
 come after^and it was literally fulfilled upon them all, . 
 Example 2. Efa.Sui .The Spirit of the Lord is upon me, 
 becaufe he hath annointed me to preach the Go [pel, this 
 prophefie is cited by Ghriftj Luk.4. i8.anditis onely 
 meant of Chrift,and literally to be applyed to him. 
 
 Example 3. Efiy.49. 6.1 mill give thee for a light to* 
 the Gentiles,ChriR went not in proper perfon to preach 
 to the Gentiles himfelfe, but hee went- to them by his 
 Apoftles,thercfore Atf.\$ .^j.Paulfaithjhe Lord hath 
 
 commanded 
 
 i 
 
Oft^fcnfe of the Scriptures. 
 
 8 5 
 
 commandtdme togoeandbea light to the 'Gentiles ,thisis 
 the proper fenfe and meaning of the Prophet Mfajm 
 thisplace. 
 
 Whentheteftimoniesofthe OldTeftamcnt are ci- 
 ted in the new, they are not cited by way of Accom- 
 modation, but becaufe they are the proper meaning of 
 the place j if they were cited by Chrift and his Apo- 
 ftles onely by way of accommodation^then the I ewes 
 might have taken exception, and fayd,that thefe tefti- 
 monies made noth ing againft them, becaufe it was not 
 the meaning of the holy Ghoft who indited thefe 
 Scripturesto fpeake againft them- But Chrift and his 
 Apoftles bring out thefe teftiraoniesas properly meant 
 ofthem,and not by way of accommodation onely. 
 
 We m uft make a diftin&ion betwixt thefe two D efii- 
 natam applicationem^ & per accommodationem^D cjlinata. 
 ifrthis,whenthe Spirit of God intendeth that to be the 
 meaning of the place. Appltcatio per accommodationem 
 is this, when a Preacher apply eth the Tcftimonies* of 
 the Scriptures for comfort or rebuke to his hearers,this 
 is not defiinata applicatiojedperaccommodattone. A man 
 maketh a fute of apparrell for one, that is Defiinatum 
 to him,yet this fuite willferve for another 5 and this is* 
 Per accemmodationem. When Nathan faid to David^ 
 the Lor d alfo hath put may thyfinnejhoujhalt not die ,z 
 Sam.u.13. this was defiinata application but when a 
 P reach er now applieth this to one of his hearers , this 
 is,but/£r aecommodationem .The Scriptures are written 
 for our Admonition^ upon whom the ends of the world are 
 come^ 1 Cor. 1 o • 1 1 . And they are profit able for dclfrine^ 
 forreproofe^ for corre^m^wrjnfiruiiion in right eon p 
 neffe^z Tim. 3; 16. Tiftj^^fetorebuke<ilJ oLftinate 
 finners,andtocomfcrtrll penitent when they areap- 
 plied rightly : but when the Apoftles ppplyc [ their . 
 comforts and threatnings, they had a more particular 
 
 ; ,-~-^________ infigh t 
 
 <<4pflicatU* 
 
 *dt$ltau 
 'per accm- 
 'jnodtt'mh 
 
 Smile* 
 
1 86 
 
 Bxercitations Divine, 
 
 Lib 
 
 infight to whom they bel onged, than P readers have 
 now,and knew particularly what Scriptures wne di- 
 rected to fuch and fuch men. When Efiy prophefied 
 make fat the hearts of this people, Eftty 6.9. And when 
 PauUpplycd it to the lewes in his time,it was deft wa- 
 tt application but when a Preacher applieth it»tohis 
 hearers now, it is per accommodationem onely, for hee 
 cannot fo particularly apply it to his hearers, zsPaul 
 did to his. 
 
 Where there are two feverall teftimonies found in the 
 old Teftament , and joyned together in the new 
 Teftament, thefe two make but one literall fenfe, as 
 Efa. 67»xi. Say to the daughter ofSion,bcholdthy Salvati- 
 oncommeth. So Zach.g.g.O Daughter ofSion,0 daugh- 
 ter oflerufalem,behold thy King commeth riding upon an 
 AJfe,and uponanAffeCoalt : Matthew citing thefe pla- 
 ces^. 21. joyneththem both together, andftcweth 
 that both Efay and Zacharie meant of Chrift comming 
 in humility and not in glory, and thefe two makeup 
 but one literall fenfe. 
 
 This is a fpeciall note to know the literall fenfe of 
 the Scripture, when this phrafe is added$7^ the Scrip- 
 ture might be fulfilled: As I oh. 1 3 . 1 8 . But that the Scrip, 
 ture may be fulfil led, hec that eateth bread with me, hath 
 hft up his heele againft me. This place was fpoken firft 
 by David o(Achitof>hel,Pfdl. 4 1 . 1 o.But it was fulfilled 
 literally mludas who betrayed Chrift. 
 
 Examplei. /oh. 17.12. Thofe that thou gaveft mee I 
 have kept, and none oft hem is loft, but the fonne ofPerdt- 
 tion,that the Scripture might be fulfilled. This place was 
 firft fpoken of D0££,\py^/. 10^.7. and the Scripture is 
 fulfilled in Iudas, therefore this is the literall fenfe of 
 it;the figure was in D^and the thing figured in luda* . 
 Example 3. loh. 19.2^. Let us not rent it, but aft 
 lots whofe it ft all be,that the Scriptures might be fulfilled 
 
 which 
 
 A Note ts know the 
 literall fenfe ©f the 
 Scripture. < a 
 
 1 
 
Ofthejenfe of the Scriptures . 
 
 Jjtchfayd ; They parted my rayment amongjl them, and \ 
 or my rcfturc they didcajl Lois. Sauls Courtiers rent 
 'lavids dignities and honours amongft them, but the 
 cripcure was fulfilled literally here by theSouldiers. 
 
 Example \.lohn \ 9. 36. For thefe things were done 
 bat the Scripture might be fulfilled^ A bone of him Jhall 
 et be broken. The type was obferved in the Pafchall 
 .ambe, but the Scripture is fulfilled here literally in 
 thrift. 
 
 But it may be fayd, 1 Cor. 10.6. 11. AH t he fe things 
 appwed to them in figures, then they fignified jfome 
 ther things to us than to them. 
 
 T hey were types to us 5 that is, examples^they were 
 or types properly taken, for that is properly called a 
 
 !Vpe, which the Spirit of God fpecially propofeth to 
 gnifie fome future thing; as 5 a-bone of thePafcall 
 ambe (hould not be broken, was inftituted to fignifie 
 >me future thing, thataboneofChrift {hould not be 
 roken 5 here is properly a type : but an example is not 
 1 representation of any thing to come,but goodnefTe or 
 plendor in the men which maketh them to be follow-. 
 d D as the mildnefTe of Mofesjhc patience of/^^Thcfe 
 vere not types properly but examples. So thefe things 
 yhich "befell the lewes in the wilderneffc for their 
 lurmuring and committing whoredome,arefetdownr 
 pr examples to the Corinthians & pofterity to come, 
 Vey.were ad !3 8 : «-&™.. r >.--. They ferve to admo- 
 $h and inftru& us,that we fall not into the like finnes, 
 
 i.ti?n t 
 
 16 
 
 imay be alledged that there are more Iiterall fen- 
 fesione Scripture then one. Example ; C<iiaphaspro~ 
 pheicd that one llioul^l^fe^fepeople,/^. 1 1 .49. 
 In Cirifts meaning thcyniS^rofcnfc,and in Caiaphm 
 meaning they had another fenfe. 
 
 ThjsProphefic rauft not be considered as one,but as 
 
 two 
 
i88 
 
 Exercitations ViYine. 
 
 Lib. 
 
 i. 
 
 >* 
 
 CiHchfio** 
 
 
 two 5 the Spirit of God had one meaning and Caiapnas 
 had another, but the Scriptures which wereinfpired 
 by the holy Spirit had but one fenfe. 
 
 Where the holy Ghoft maketha myfticalapplication 
 of the old Teftament to the new, thatis, Deftinata ap 
 plication And arguments taken from thence hold firme-< 
 ly. Example, ExocLi6*i%. He that gathered much had 
 nothing over, and he that gathered leffe had no lackt, the 
 ApoftJe 2 Cor. 8. 1 5. applyed this morally <o all the 
 faithfull, and reduceth things to a certaine equalitie ; 
 that thofe who are rich in temporarie things, fhould 
 beftow theiralmes upon the poorer fort,and the poore 
 being richer in fpirituall things, might communicate to 
 the richer,their prayers and Spirituall helpes. 
 
 When we apply the teftimonies of the old Teftament 
 and borrow comparifons from them, it is not defimata 
 Apphcatiofed per aceommodationem. 
 
 Theconclufionof thisis. There is but oneliterall 
 fenfe and meaning of every Scripture : So fhould men 
 iiave but one fenfe and meaning in their minds, and not 
 z double racaning,as the equivocating Icfuites have, 
 
 Quifquis b*e legit, ubipariter certus eft y pergat mecum\ 
 ubipariter hafitat , qu*rat mecum^ubi erroremfuumcog* 
 j$ofcit 7 ndt&* admeyiUwwmjevocet me. 
 
 4 
 
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