^M ^ / * / o cs^.s-51 EXERCITATIONS DIVINE. ' Containing diverfe Queftions and Solutions for the right underfianding of the Scriptures. Proving the necefsitiepmajeflie^integritie, perlpi- cuitie, and fenie thereof. As alfo (hewing the fingular prerogatiues wherewith the Lord indued thofe whom he appointed to bee the pen-men of them^ Together with the excel! encie and ufe of Divinitie above all humane Sciences. AH which are cleared out .of the Hebrew, and Greeke, the two orlgi nail languages in which the Scriptures were fir ft written, by comparing them with the San}arita"e,ChaIdie,and Syriack Copies,and with the GreekeInterpretors,and vulgar Latine tranflacion* npm Ntrnxi pS>Sp pi? Viatiei fAtum^ & via longinqtiA eft. By hhn WeemfcpiLathotker in ,5V the ends of the world ^ Then their diligence in preaching,both day and night. Laftiy, how 7 plainely they preach, n all languages. Yet this their preaching is but an indiftindc fort of preaching inrefpecfi of the preaching of theGofpek Wemayfeefbme ofliis wife- 4 dome TheEpifileVedicatory. Rom«Ic.l8« Prc.tf.j3: dome in the heavens which arc his handy vvorke : but nothing of the hid treaiureand richeshidupin Iefus Chrift, can welearne by this preaching. But'lW fpeaking of the preaching of the Gofpel by theApoftles/aich, their found went out into all the earth,and their words into the ends of the world, hee changeth their line itato their found. There is a great difference betwixt thefe two forts of preaching, a naughty perfon winkethwith his eyes,he fpeaketh with his feete,and teach- eth with his fingers, but hee fpeaketh more diftin&ly with his tongue : So the Lord preacheth indiftindlly (as it were) by his worke,- but by the found of his Gofpel,hee preacheth clearely and plainely. Where fhall We finde thefe treafures of grace and hid wife- dome^ this treafure is to bee found in his Law; therefore the lewes call it dejiderium mundi, and it is more to be defired, than Gold yea than mod fine Gold. The Angels them- selves with ftretched out neckes , defire to looke into this myfterie^ even as the Cheru- bims with ftretched out neckes looked downe to the propitiatorie. If the Angels have fnch a defire to behold this wifcdome, much more fhould man havg a defire to fearch pfai.19.10. 1 Pet • j.itj TbeEpiftle Dedicatory. Heb.2«l£» Pro. 3. 1 J. Eplie.^iiS, fearchinto thefe myfteries : for he tooke not upon hiin the nature of A ngels, but he tooke on him thefeede of Jbrakam:Ha.pip]c is that man that findeth this wifedome, and the man that getteth underftandmg, this wife- I dome is onely to be found in the Law of the Lord. I haveindevoured (my Noble Lord J in this treatifeto make fome fmali path for the younger fort to this wifedome . And I haveabftained from thefe queftions which doe more hurt than good to the Church. Plutarch maketh mention of a number ofSu- ters to one maid,but they fell to fuch conten- tion amongftthemfelves,that they didtearc her allinpeeces : too many difputations in cffcit doe rent the truth, & nimiumaltercando amittitur Veritas : the bed way to come by the knowledge of the truth, is, to bee cgiv verfant in the Text it felfe, and to bee ao quaintcdwith thephrafe of the holy Ghoft lpeakinginhisowne language. Let it not feerne ftrange to any, thatlieeminga ftran» gerfhouldtake this boldnede to offer thefe my labours to your Lordflhip. I cannot acknowledge fuch ftrangeneffe : for wee have one Lord, one faith, one baptifme, one God and Father of us all; We live all under one TheEpiJtk Dedicatory. one gratious King, and there is fmall or no difference in our language:we differ not as the Cananites and thefe o(JJhdod 9 yee fay fibboleth and we fay (hibbdeth y ytt fpeake the Dial-eft of jferufalem&nd weihc Dialed: of Galilee, fmall or no difference. But the reafon wherefore I made choife of your honour, is the good re- port which I heare of you every where, your name fmelleth as the wine of Lebanon, yee have put on righteoufnefTe as a garment, yee are eyes to the blind and feete to the lame : the bleffing of him that is ready to perifh commeth upon you, and you have caufed the widowes heart to fing for joy.There were many notable and excellent parts in lob, he defpifed not the counfell of his manservant or of hismaid-fervant, here was his humi- lity : yet when he fate in judgement, what grace and majeftie had he? they gave eare and. kept filence at his counfell $ the young men faw him and hid themfelves, and the aged arofe and flood up before him; he was hofpitable to the poore, he did not catehis morfels alone, he was pitifull to the father* leffe and to the widdow, and he.difdained the wicked,that he would not fet them with the dogges of hisflockc : happy is that Land f * where Heb.r3.13, Aft.: Matth.2tf.7j. Hof.i4.,7« lob 19.14., Iob.30.1. TbeEpiJlle Dedicatory. where there are fuch judges. Another caufe which moved me to grace this worke with your Lordfliips name,is the defire I have,tbat others may reade it the more, willingly for their owne profit, and even as a faire entrie leadeth the beholder to looke more parti cu* larly upon every part of the building : fo the beholder of this worke fet out under the pro- tection of your honours vertue,will the more earneftly affeft the perufing of the fame, in confidence that fo much worth as is eminent in your Lordfhip would hinder any mans boldnefle to prefent unto you a trifle* And forconclufion, when Jacob was to fend his fonne Benjamin into /Egypt, he prayed that God Almighty would give him favour before the man : So my earneft prayer to God is, that this treatife may firft be acceptable to the Church of God, and then unto your Lord- fhip: And fo I have obtained that which! defire. The grace of God be with your Lord * fliip, and make that the long continuance in thecharge which his Majeflie moft worthi- ly hath layd upon you, may produce long happinefie to this Commonwealth. Your honours in all dutifull fuhmifsion, lohn Weemfe. A loving advertifement to young Students in Divinity, who defire to come to the knowledge ©f the holy Scriptures. Oving Brethren,. There be three Schooles in which young Divines mufl heje exercifed; thefchoole of Arts and Sciences^ the Schoole of grace, and the Schoole of jour Vocation. It is a great helpe and an introduSlion to Divinitie > to bee trained up in the firjl Schoole of Arts and Sciences'. Mofes Tbas learned in all the wifedome of the ./Egyptians, Daniel in the learning of the Chaldeans , and Dionyfius Areopagita was trained up inThilo- fophie. jicertaine Scholieramongflthe J ewes asked one of the R. His Mafler whether he might read any of the humane Writers or not ? he gave him this An~ fwere ; you may reade themrfroVidingyou reade them neither day nor night \: this was a foolijb anfwere, for the feloeshated all humane learning ~ y therefore !^ they\ Aa.7.22. Dan. I* 4. Aa.i7.34. TbeEpiflleto the Trader. they fay y maledidtus qui alucrit Suem y aut didicerit 5apientiam Graecorum , they, caU aUhuryume learningthe l^ifdome of the Greekes. (But tofJmtup this Schoole, and to takeaway all humane learning from a Dhine y ft? ere . in effettto make him noVhine. The knowledge of all Arts and Sciences isneceffarieforhim y as ofGeometrie y /4rithmeticke, Geographies the knowledge ofThyficke^ut ahoVe all the knowledge of the tongues is more neceffaryfor him becauje they are Vehicula fcientiarum. But here ye muji not onelyfludle that part of the tongues Hthich is called ^x vt ^ y which is mere Grammer 5 as to fiand upon Letters y Accents, Qtonounciation and fuch, hutye mujlgoe farther to that part fbhicb is called *&ywtf y the true meaning of the words, to interpret them out of one language into another >and to underfland one Throfe by another : neither fhould ye fiand here, but ye mujl goe further to th^t part which is called .*?™** y to cenfure and difceme the true reading from the falfe as the Maforeth did who excelled in this. Jn the Carres there are three forts offignesto direB the Souldiers , muta y (emivo calia & vocalia: Muta, cvs the e nftgnes y Semi, vocalia^ the trumpets: Voealia at the words of the Captaine : So fome Jtgnes are Muta., as Arts and Sciences^ Semivocalia,^f the knowledge of the tongues - and Vocalia^ as the meaning of the holy Ghofi TbeEpiftle to the Trader. Gboftf peaking in the Scriptures. The knowledge of tbefeis moft necefiarie for you who intend to apply your minds to the Jhdieof Vivinitie : for hy them ye (ball under ftand the Properties andThrafes of the holy Ghoft, the ancient cuflomes of the people of God, and the ftoeet ' aUufions in the third j which other* ^ayesyefhali never bet able to under ft and. And if ye begin to learnethefe tongues "token ye are young, to what great perfection may ye attaine unto before ye come to be teachers of others ? Cicero maketb mention o) Marcus CrafTus, who walking one day nponthe fea (bore, jalo a boy^oho had found aboate there , but he having no helpes to further him tofaile . firft begot Oares, then a Maft^raes,faile s y and ropes, and then hefet to the Sea : fofrom little beginnings y if ye bewilling y yemay attaine to a great meafureof knowledge y haying fnch helpes inthisage, whichyour Fathers never knel? y and the gleanings of Ephr aim no!e,are better than the Vintage as then- ye have now many learned and skilfull guides. The J ewes fay y Qui difcita junioribus cui funilis eft? Edenti uvasacerbas^&bibenti e torcu- lari: at qui difcit a Senioribus cui fimilis '■? Edenti uvas maturas & bibenti vinurn vetus. Ye need not fet your teeth on edge^ith fowre Grapes, for n$to ye haVeftore of ripe Grapes gathered by your oldMafters. The flnggard that keepethhis handin 5 3 his] Cicero Detr4fcr*i Ifld.'8'.2l The Eft file to the Trader. Prov,2Z.i$, lKing.io.7' 1 King, 4^ his bofome, and faith, there u a Lyon in the leay ; aL ledgeth that the J ewes are but fabulous y and that it is but kfi time to read them*, but remember that hee faid well y lfrhofaid y MAogrmztum in veni^corti- ccm ab/eci, &quod intus eft comedi. Cajl away the unprofitable things and makechoi/e of that Ibhich is profitable. Others fay ^they cannot attaine to fuch perfection in thefe tongues as the Translators have done Mho have Tranjlated the Scriptures already : and therefore they will content themfelves loitb their travels . but holt frail they know whether they have tranjlated bettor not? They mujl give credit onely to the bearer 'and if the Trench-man fade them^ then they are gone. The Queene of Sheba loo6 much more delisted to be are Salomon him f el ft fpeake than heare of him by repwt> for fhefaid fhe beleeved not that which was reported of him$ and yet the halfe loos not told her :fo brethren phen ye heare an Interpreter fpeake, fcarce the halfe is told you: butlohenyefeeitin the originall tojigues y then ye Drill fay . it was true which wasfpoken, and the wxf dome that is in them exceedeth the report ivhich H?ee heard. There is fuch profunditie in the Scriptures, that all the "frits of men can never found the depth of them-jtfaretbwiththemasitdid with the widdolbes Oylejt lajled as long as the Qhildren brought Veffels: fo there is muqk (lore and plentie in them, that when they TheEpiftle to the Trader. they have filed the wits and understandings of the beft^yet there is enough to bee gotten out of them, by thofe who come after. Andhere J cannot letpaffe how much thefe honourable Matrons are to bee refpetled, who entertaine and cherijh thefe profeffors in the tongues, for without fuch, knowledge would foone decay. David made a ftatute in- lha.t\ y that they who taried by the flujfe fhould part alike with thofe ^ho^ent tobattell. The profejfors rf the tongues are they who keepe the • fluff e , and they fhould bee as well rewarded as they who goe to the field and fight in the minijlerie. Ihalre indeyoured(brelhren) accor* ding to my meane meafure of knowledge to make a little path unto ym, to encourage you, and to let you fee lohat profit you may ha'Ve by this kind offludie y and heto it may ferue you inyour mini/lerie • and if ye reap any benefit by itfe thankefull to the God ofheaVen the Father of lights from whom all good things defend, and then to my l^oble. Tatron my Lord Keeper Tbho doth incourage me much to go on in tUsfonde offiudie. And now when Tbe ha^ah Ntttn.3 1.174 M*tth,lJ.2j? Senecdi art in the Schoole of grace , £/;#£ je w^y under/land the Spiritual} meaning of the holy Scriptures, ac* quaint your fehes with prayer. Elias tt>as a man fubjeB to the like pajf ions a* "free are, yet he prayed, and the HeaVens were opened andgaue raine : [0 al- though ye he menJuhjeH tothefxmepafsions tolohkh others arefubjefi ; yet ifyte pray earnejlly to the Lord,he will open the hea r oe?is, and fend downe that Spirituall raine upon you, and fit you for the Schoole of your calling. Jndhereye muji be carefull tojludie the La^ of the Lord, and to handle it dtligently. Ieremiah borrow eth this [peach from thofe who are trained in the wanes _ and they *re y^i^Tradtare bcl\um,ye mufl be shl/ullandtraL ned before ye enter into this calling, that being entred in it, ye may begin to turne the key of knowledge to open the Scriptures to your hearers , fo that ye may have ftore both of new and old to bring forth "ivhen your Lord and MaJlerJhallfetyoH oVer his houfhold to give his (ernjants their meat indue feafon. And at lafl he willfay untoyou>ye harvt beene fatthfuU over a few things, J ^iU make you ruler over many things. Le&io ftata juvat, varia ddedta. YourLovingbrotherin theLord, John Weemse. The firft Table containing the infcriptions of the particular Exereitations in this Bookc. EXERCITAT. I. Of the excellency of Divixity above all other Sciences and Arts. Pag.i* EXERCITAT. II. What ufe reafon hath in Divimty. p. I x EXERCITAT. III. That the end ofDtvinity here cmfifieth rather in prattife than in contemplation. p. 20 EXfiRCITAT. II II. Of Adams knowledge* before the fall. p. 2 5 EXERCITAT. V. How the Law Ufaidto be written in the heart of mm after the fall. p. 3 2 EXERCITAT. VL Ofthefeven Precepts given to ?^oah. p, 40 EXERCITAT. VII. Of the divers wayes how God revealed himfelfe extraordi- narily to ht& Church. p.^j EXERCITAT. V J II. Of the nectjpty of the Word written. p. 6\ • EXER- The Table. EXERCITAT. Villi. Of the fingular prerogatives which the fecretaries of the holy Gboft had,wbo v rote the Scriptures. p m 6 5 EXERCITAT. I X. Arguments proving the Scriptures to be divine. p.7 6 EXERCITAT. X. In what language the Scriptures were wrick*. p. 8 8 EXERCITAT. XL Of the fly le of the Scriptures. p. 101 EXERCITAT. XII. That the Hebrew Text k not corrupted. p, 1 op EXERCITAT. XIII. That no canonical booke is perifbed. p. 1 17 EXERCITAT. XIIIL That the points were not originally with the Letters from the beginning. p . 1 2 4 EXERCITAT. XV. Oft he meanes which God hath ufed to make the Scriptures plaine unto w^a4 OfTranflation of Scriptures. p.131 Of the Tranflaiion oft he Seventy. p. 143 Of the Vulgar Latine tranflation. p* 152 Of parapkrafeng of Scriptures. p. 1 5 8 Of interpremim of Scriptures. p. 1 6 2 EXERCITAT. XVL Of the divifon cfthe Scriptures. p. 1 6% EXERCITAT. XVIL Of the divifton of the Pfalmes. p. 1 66 Of tho infer iptions of the Pfalmes. p. 16$ EXERCITAT. XVIII. Of the divifon of the Law in haphtaroth and parafhoth. p. 1 73 EXERCITAT. XIX. Ofthefenfe of the Scriptures. p. 1 77 The The Table of the pla- ces of Scripture cleared in this Booke, the firft number fheweth the Chapters ,the fecond the Vcrfe,and the third the Page. Genefis. Ex$d. Leviticus. j 2 J 24 103 ca t ver* M+ ca. verf. fag. tap^vtr* fag. 25 *6 *<5x 37 *6 134 2 24 161 1 8 130 5 1 103 1 1 So S l 138 3 2 4* 7 27 41 21 Kfo 4 24 Ibid 17 ^ 4* lofhtia* 4 25 9 4 159 4i 10 17 11 5 103 2j> 19 23 35 cap.verf. fag. 12 5 161 10 2 Numbers, 3 12 128 22 17 '3 3 12 2 cap. v erf, fag. 13 22 138 31 4 92 12 II *34 14 15 137 32 25 i<5o 34 1 16 30 138 32 40 13 19 160 Ip 20 I03 Ipfdgm cap. verf. fag. 34 30 3<* 24 103 8<5 16 ij 17 2> 134 50 2 1 I4 I20 24 2 ; I39 37 7 48 21 8 128 20 II I67 7 1$ 1^2 47 2 5 11* 24 8 180 55 55 16 17 70 48 7 106 P 145 27 21 45 20 1 8 54 '7 4 28 3c 5 1 23/6 5 I61 43 31 12 89 'Deutero. 4o 3 1*3 cap .tf erf. fag. I Sam. 37 Ibid 114 JI 5 4 27 *<>3 II 12 i cap. verf. fag. 33 13 28 Id 3 2 * 2 6 6 134 14 The Table. M 19 SJ 37 J4 15 4 161 16 6 6? 18 10 74 10 20 m 21 3 5 I03 23 2 54 P Ibid 12 52 26 12 27 48 28 8 To tSatn. ct.verf. pdg' 29 71 33 53 12 182 ip Ibid 2 43 ij *3 8 137 10 27 I King, ca.verf.fag. 3 5 ti 4 32 T20 29 26 33 120 I 10 18 30 22 31 21 20 55 13 35 103 49 128 2 &*£• 4 27 68 IS 10 128 9 II 73 iS 26 p2 I foron. 3 5 88 11 11 137 13 3 53 36 i5d 17 2 69 29 29 121 2 C rf > n - 29 30 157 33 19 122 2;*,r4. 2 <*$ 19 4 a 128 Nehem. 7 6$ $9 8 8 124 Zfth- 9 3* 99 10 2 78 18 104 J 40 12^20 IOI 13 I 47 23 p 24 20 28 28 l60 29 2 2 Pfil. 7 12 10? 14 io Ibid 28 42 127 £2 12 179 41 13 166 45 1 1* 2 3* 47 5° 166 74 3 103 78 15 2 81 5 93 85 I3 138 103 7 28 114 1 39 I16 6 i*8 118 ip io*9 22 ibid *5 ibid lip p 6 i£ 169 121 1 ibid 8 2p 137 2 up 31 4 128 2p 5 Ecclef. 3 4 ia8 7 22 38 12 12 74 Cant. 4 5 I5P 3 2 6 1 6 9 8 1 10 8 P rover. 4 138 22 Ibid 3 13° 13 23 51 16 10 57 19 7 128 23 25 128 25 1 121 ,38 47 184 79 118 <*5 Ip 103 19 18 8 24 S 39 2p II 89 38 I 55 39 21 107 41 22 79 42 is 11 tf2 II l8tf lere. 10 '5 3* 11 84 I I<5 4 ip 68 IJ 18? 3«5 3? 128 2 73 17 74 39 3 *7 40 TbeTdle. 40 I 107 47 15 103 y 3 I2J>- Ezek.. 3 *7 44 12 l/>6, J 8 no #1K- I 8 5« 2 P 59 Z*ch. P £ 185 Ii 24 103 12 10 1I3 tMatth. L 1 5 *3 4 29 *3 1 12 i5 *5 10 16 11 II 13 25 ip 24 21 41 21 37 40 *C* 25 3© 3P 27 4 5 S2 P7 1*5 136 17P 117 *79 33 3i 13* 1J8 103 I3P 96 38 3i 15$: i$o 170 102 123 5 4 134 , r 4 3 x 3? 15 5 46 10 11 167 11 7 161 J 3 3* I7P 18 12 176 hhn % 1 5 9P 9 3P ig 44 2p I03 12 88 37 174 17 no 24 i85 !• I 100 35 83 13 18 186 17 3 21 *P 39 183 20 28 4 2 4 70 3 i* 2(5 24 i* 4 * 9 138 7 *7 27 8 32 I37 p 2 9$ 13 8 052 15 I6"2 1$ 21 4* 16 10 1 52 19 P 739 23 136 21 4 6 9 P 21 103 12 20 I7P 14 *3 37 I^r 8 P I83 *3 1 2 *4 n 131 2 Car. 7 8 TJm hy f*irf *7 168 ennn Sy aa 3 i3P mvy us 2 77 ynsa^. own 168 nfry »*«/ mv2n2 3° 148 ] a>rf?B3 1*1 - P3 fi j 'JS7 44 13° fi a a 173 -nil 25 Hkbh 138 cms 46 99 87 'y 1 ? Ty? /fcrf 128 Sap ' demonfi. ** mS^D 125 pjRXhp 30 ' j— J /oca/e ijS ntaa »'** nn 50 i^tfyunn 3o *7i DrOD *o . i6g CD'D^n 85 P 136 -An. 140 TttSO 175 » rvr?Sn 171 nwa 164 r-ftaaj X62 r-i*Sn IOX NOpD 3 i5j PVOW iox mSyan 168 168 o>arw 31 T 170 tnty 116 mr 181 O^OJ 164 orw 139 -a? iz6 maoes so ZDnfyW 4T n rwu *o 4 n nan 3* f^IND ibid rnn nan tnn ratnn 102 104 D D . D D r-ftad x 73 J02 t TO 125, o"pn 31 * minima, litem 116 i£D 120 rmn x»* 0>D> * S6 pnao SpD 126 jpv-iyn h* nw 5* 10 3 n>a>a> 3* , y t^3jn> 74 | mSiy 3* the Table. XMl iH A Table of the Greeke words expounded inthisBooke. ethbveiu. avlthiTrli'stw dV«*AiW 7>- 56 77 181 1 19 *3* 142 105 J)*KaJy\aois@- 4 77 101 foots* ikQf ^op®" xpt$'o 3 1 *3 <&fip@- 2 35 x 4 i 204 131 175 U74 1 0.5 *3 canonic aU bekc left, 1 17 nobeo^ein the fcripture wantcth ar,y efftntiJi part, 1 1 8 bo$kes neceffa- rtefor the church, albeit loft jet they were found or written again ibid. Blood not to be eaten, a pre- cept given to No h 41. how this precept is to be under flood ^ ttid, why the apo files forbid to eat it 4* B r ea ft plate , diftingnifhed * • from The Table. from Vrim & Thummim^ 51. the letters made not up the anfwer ibid, the forme of it 52. Canaan * land hleffed of god 2. Chapters andver/es not ci- ted by the ancient fathers 176. at the fit ft called ti tlcsjmd the verfes were called chapters ibid. Charaitcrs in. which the fcriptures were written firfl 88. the -Samaritan Charaffer^ and why fo called -ibid, why Efdras changed the character 8p. diverfe characters $, 1 . Chrift ufeth the helpc cfrea- fon againft the Sadduces 1 6. he excelled Adam in all things 32. the true Sa- lomon 1 74. the end of the law & the prophets ibid. Church compared toCana* an 2, taught by tradition 4. how the pillar of truth 84 not the lafl refilution of our faith 62. her eft ate confidered three wayes 61. Conference what 35. a twofold act of the confei- ence ibid- n is called a painted thing in the Sy- riack 7,6 J he diverfe forts of conscience 3 <5 3 3 7. the good confeience not made up by the light of mature Jince the fall ^when the had confeience acevfeth 38, how the bad confei- ence bindetha man i and how long 35?. the corfci* ence gods her an Id 3 8 . Conclnfions drawne frcm the firfl andfecondfrin* eiples how they differ 3 5 . conclufions of praHife drawne from praclicall principles 2 1. D David came near eft to Adam inprudencie 3 1. he wrote two books, of the pfalmes and fit thim in order 166. Daniel compared with A- dam 11. he excelled in the interpretation of dreams ibid. Defect threefold 1 1 7. Dmnitk compared to man- na 1 * the exceUcncie cf it above allfciences and arts i ? 2. compared with Me- taphyfickes 6. with the pAatberhitticks I The Table. mathcmMicks and pby- ficks ibid, with the law- yer and thephyfitkn ibid, with mora/l philofophie ibid* and '7. with gram* mer and rhetor ick 8. it reiiifethaH other fciences 9. Dough of Egypt called the bread of "the poore i 4 Dreams whether more ex- cellent then vijions 49. the prophets had the dreams with the inter* pretationofthemtfi. the difference of them ibid, why god taught his pro- phets by dreames 4?. Egypt watered with the feet of men 2 . it refembieth the world ibid, the people of god vnderfioodnot the Ian- gmgeofit^. Elephant hath no proper name in the hebrew 30. it is cPcumfcribed by other words Efdras wrote none of the books over a? nine which were written before the *aptivitie hut onely fet them in order n^. Faith the daughter c*f divi- nities the farther itgotth from fen fe and reafinjhe more diflwft ry teffe vni- verfaUti^ how faith fenfe and reafon apprehend things 3. the articles of faith taken generally or jpecia&ie6$. Faft of the lewes for the tranflation of the bible in greekei%6» Feaft of tabernacles the laft day thegreatefl 1 74. that day the lewes read three parafhoth ibid. Salomon blejfed the people that da* ibid. Chrifl the true Sa lomon taught the people that great day of the fcafi ibid* Gate of knowledge foure fold 16. Generation three (old 1 5. God appeared immediately $r mediately by an angeli 4?. hee appeared in the likeneffe of an mid man 2 £. the name god put to exprefifany great thing 2 7« #*, Haphtora The Tabic. H Haphtorah the cnginaH oj itmi/laken 157. Hebrew tongue the original 9 2, the di ale els of it 9 \, many words in the He- brew bane a contrarie fig- nification 103. Hedge fourefold 129. HellenifmesrfW greclfmes how they differ 104 Hereticks labour to ground their here fits on thefcrip- ture Iewes orient alt and ccciden. tati log .faithfull keepers ofthefcriptures 1 ! o.bad interpreters ibid* the fa- ble of the greei&ing lewes concerning the trunjlati- on of the Seventy 146. they -would write no lan- guage but in Hebrew let- ters in. Ignorance damnable^ i\ t ig norance of in fir wit ie ibid. John why called a divine 7 5 . be faw Cfoijl three wayes 43- Iofeph came nearefl to A dam in (economic 31. Io- fph put for t&e whole laves 9 3 # Inftru orients of mufick the lfraehtcs kept them in captivttie, ii.p. Interpretation thencceffei- titofit^ 162. words vn- knonne to the Itwes in the old teftament inter- preted^ 132. Iuftin martyr of a philofb- pher became a divine^ 7 he fiandeth fir the trans- lation of the Sevcntie, 143. King wrote a cepie of the laW) 1 1 8. Knowledge of the prophets kept by readings 6 6. Korahs pefteritie died not with him^ ij6 they wrote fomeofthepjalm(S i ibid. Language original!. , the He- brew , 89 > 9 o . La?iguages that haue affnitie with the Hebrew $ 3 . and know in what Uniuagc any book is written 7 99. Larine word* made Greet e, Latine tranfiation^ *vide travflati&v. Law or phyfeke, whet far more excellent \ t 8 . Mbfes taw The Table. law divided in three farts, j 6 4. in fiftietwo fedtons^ 175. read once in the yeare by the Jewes, ibid, the law written in the heart indifference be- twixt the /aw of nature and the law of nations > 3? . the breach bf the law of nature worfe then of the law of nations, ibid, the law perpetual/ where the rcafonef it U perpetually 41. M Manna the bread of angells^ 2. u refembletb divini lie \i bid. Mary and Martha refemble the naturali and [piritmll life. . Mofes came near eft to A- dams knowledge of gods attributes 3 28, N Nirnes fitted to the crea- tures at the begmmng^ 3 o . names given to crea- tures at the, beginning which are rM found now in the fcriptures^ ibid, many names in the fcr 'ip- ture whuh are not He- brew names, 97. proper [ names of the Chaldeans^ Perfians and Jjjyrians^ p8. Nathan wrote 121. O Obfcuvhie three fold, 80, Order feme fold, 82. order oftheEvangelifts,%y Paraphrafew^f, 158. Pa- raphrafes of the lewes, hoi* many y i 5 9. Blafphe- mous to bt deteftedy ibid. ridiculous to be rejecJed^ 160. paraphrases clea* ring the Text are to bee admitted \\6i* Paraftiah miftaken, 1 74. di- vijion in parajhoth moft ancient , 145. parajhoth divided three way es^ 173 how they difinguifhed the parafhoth, ibid, divided according to thefe who read them ,17 6. Points not from the begin- ning 124. the Samaritan Copie hath not the Points, ibid, they were not with the lexers in the dayes of /A* Seventy > ibid, ether 3 lanpuapcs The Table. languages derived from the hebrew have no points I2<1 They were found out by the Maforeth ihid they arefomttimes put in the text and the letters in the marge nt 128. poynts ommittedin feme words ng. Prefeot a thing prefcntfonn W*ysi8ichriJlhotvpre- fent in the Sacrament. Prieft asked conn/ell for the people 54 wherein hee lighter re 57. Prophets underwood what • they propbefied + 7 . their prophefies re/petf the fe- . cond caufe or the event 55>- they had their hu- mane learning from men 66. they had not their prophefie by habite, 67. they erred not writing *te.Aripturfis>68.a/fi/?ed b the prit three wayes, 72. difference betwixt them and other prophets, 6$. betwixt them and the tyils, 73. they were the nouthofgede*. they are called the menofthe/pi- rfa 7 u the lord \ftake in **%»* 57. th^ t wrote not v^pmeandjludic^^ fome things written hy them not as they were prophets, 1 2 o , toby called the fir ft prophets^ 164- why the Utter, ibid, the /mall prophets cited as one 3 i6^ Prophefic bow long it enu- red, 55/ beftomd anew againe, ibid fome pr°phc- Jiesnotwritten.12 2* Pfalmes divided in five bookes ,16 6. pfalmes writ- ten hifiorically or prophe- tically^ 1 67. the anthers of 'them, 16 6. thetr in- scriptions in general, 1 6% in particular, ibid, fine infer ipt ions are Notes of wnficke, 170. fome in- firuments ofmuficke,ibid. the diverfe times when they were fung, ibid, di- vided atcordtng to their fubieCl, tbid.fome alpha- betical! , 171. pfalmes of degrees, 1 69. the five loft pfalmes begin and end with halleluiah. 172. Vtolomens procured not the tranjlation of the Seven- ty, 144.^ ///? 5 i4<*. R Reading the marginall and line The Table. line readings 127. mar- gfaali and line reading both put in the text by in terpretcrs, 128. diver fe readings makt not up it- verfefenfes. Reafon not a judge in mat- ter divine, not to be fe- eluded from divmitie^ ib* jhemufi not transcend her limits. 14. Revelation twofold, 49. how goal revealed him- felfe to his church, qq> Solomon compared with Adam 28. he was a holy man *}"!>. his writings not profitable, fir the whole Chnrchjerifijzd* 1 2 1 . Samaritan edition not the original!, 112. it diffe- reth at much ficm the originally the Seventy, ibid. // addeth and dimi- niftetbfrom the original! Text, 1 1 3 . the writing of it in many parts Kab- halifticaU,n^\\% 116. Sciences, f/;* birth of re a- fin, 3- Sciences four e fold, ibid. Scriptures approved by Gods outward and inward te- Jlimony, j6* reafons pro- ving them to be divine, 87. they are clear e ly (et downe,%o*they cohere mil 104. the agreement of them, $ i, not written to Jatisfie mens curiofit/e^y fimctkings in them bor- rowed from the heathen hiftory,g6. fome things from the lewifh hi/tory, ibid. Scriptures to be in- Urpmed,i6i. their di- vifion 64. they were not divided in chapters at the fir ft, 1 75. divided in Hapblaroth&ndparaflmh by the f ewes, ibid.of their finfe 177. but otieliter&U fenfe 178. how tofinde out the liter all fenfe, jj^: Seventy who and why focal- lcd yl ^ y T ' Text the meaning of it knoivne by the antecedent and confiqnent , 130.; threefold corruption 1 1 1 • Tranilation what 13 1- the translation of the Seventy 142. what a tranflator fhculd obferve, 132-133. i^^vtHgar Latin* Iran- fiat ion 1 5| . by whomfinL ihed^liti. V The Tabic. V Verity threefold 16. Vifion twofold^ 4 5 .fonrefold^ 57- Vrira andThwmvaim what 5 i.whatjort of revelati- on by them ibid, how the Lord taught the Priefi by them, 53. they ashed coun/eUby them in weigh* tie matters ,5 5 .they were not in the Jecond Tern- W Word why Godwouldhave it written 6ithecertaine- tyofit ibid, conjidered twowayes^Si. World compared to Egypt, Ycre twofold^ 75. the Law read once in the yeare, ibid* EXERCITATIONS DIVINE, ThefirftBooke, containing'; diverfe Queftions for the underftanding of the Scriptures ingenerall. Exercitat. Divine, il Of the excellency of D i v i n i t i e, above all other Sciences. 2 T i m o t . $ . 1 6. AH Scripture is $ven ij indirection of God y &c. Vmane Sciences and Arts, have beene fitly compared to the dough which the ijraelftes brought out of Egypt, Exod. 1 2 , 34, which they fed upon untill they got Manna : This dough was prepared by much labour- by plowing, by (owing, by rea- ping, by grinding 3 kneading, and baking: So humane Sciences which are the birth of reafor^are bred below here : but Divinitie is like unto Manna which was pre- B pared HumaneScicnees and Arts compared to the dough brought out of Egypt, and Divinity to Manna, . m ■ .-■— ^t~< Exercitathns Diyine. Lib. i. Through the br«ad of the poore. Manna the bread of Angels, The world compared toEgypt,ano'rhe Church to Canaan. Egypt watered with the ftecofmen. Canaan a land bkflcd of God*. A oroparifbn betwixt . Divinity ,ai\d allotbcr Sciences and A its in general!. pared or ready to their hand - they neither plowed for it,neithcr did Cow it,nor reaped it. So Divinity is pre- pared in heaven, and fent downc to teach the Church here below. The dough which they brought out of Egypt,DeutA6.7 >% is called, p anu pauper urn^ thepoores bread ; it is called the poores bread, becaufe the poore in their neceifity could not bee at leafure to ferment it and it had not fo pleafant a relifh ; therefore it is called the poores bread : but Manna is called the bread of Angels, PfaLjS.25.lt is called the bread of Angels,bc- caufeii was brought downe by their minifteric. and it vf as fo pleafant intafte, that if the Angels had eaten brcad,it might have fervedthem: So r Cor. 13. 1 . if j Jpeake with the tongue of Angels fh&t is, if the Angels h ad tongues to fpeake with : And as farre as Manna furpaf- ied the poores brcad,as farre and farther doth Divinity furpaflc humane Sciences and Arts. Againe, the world hath beene well compared to £- gypt^xxd the Church te Canaan : Egypt was a Land that was watered with the feete of men^ Dent. 1 1, 10. It was faidtobe watered with the fecte of men, ?s a garden, becaufe they carried water on foote out of A 7 //**, and watered their Land with it : bmcanaanwzsd. Land blcficdof God. and his eyes were upon it pom the be- ginning of the jeer e to the end. Dent. 1 1 . 1 2 . // was a land of hils and vzlleyes s And drinkcth water of she raine f heaven. The world is but watered with hu- mane Sciences and Arts, which arc drawnc out of the troubled reafon of man like Niltu : but the Church is watered with theft ceicftiall graces which come from above. Now that we may fee the excellency of Divinity a- bove all other Sciences and Arts,let us obfervc where- in they differ in g£ncrail,and then let us make a particu- lar companion betwixt Divinity & other Sciences and Arts, Fir ft, Of the Excettencie ofDiyinitie P Firft, they differ origine^ in the originall : humane Sciences and Arts proccedc from God as hee is God and generall ruler of the world, but Divinity procee- ded* from the Father by the Sonne to the Church, Revel. 22.1. And he (hewed me a pare river ofvr&ter of life, clear e *i erift til, proceeding out cf the throne of God and of the Umbe : but thefc humane Sciences and Arts, al- though they proceede from God, yet they proceede not from God and theLambe like a crifbll ri- ver. Dffir.u Secondly,thefe humane Sciences and Arts, are but hummo divim^ they are but the broode of reafon , which proceedeth from God enlightning every man that c ommeth into the world, lohn \>9 • Some againe are humane and the birth of corrupt man onely , as Sophi- llrie : And thirdly ,fome are Diabolic*, as necromancie and witch-craft : But Divinity is &ivino-divim % that is, it is originally from God and immediately. And if we (hall compare Faith the daughter of Di- vinity, with Reafon the mother of all other Sciences and Arts ,wefhall fee how farre Divinity exceileth all other Sciences aud Arts. There are in man,fenfe,reafonjand faith-and as farre as reafon furpaffeth fenfe, much farther doth faith fur- pafle reafon -and by confequent Divinity furpafleth all other Sciences. Reafon differeth much from fenfe, for fenfe the far- ther that the objed is from it, it is magh umverf&U& magk confufum, it is the more univerfall and more con- fufed- and the nearer that the objeft comes to the fenfe, it is the lefle univerfall and more diftinft : Example, when we fee an objed a farre off, we take it up firft to be ens fomewhat.then we take it up to be a living crea- ture,then we take it up to be a man, md laft to be Peter or lohn $ Here the neerer that the oojed corameth to Ba our Differ* U Sctentta ^diabolic*. ' dlVMO-dtytMA A comparifon betWKt fenfe,reafoa,& faith, How Ten fc, reafon, and faith apprehend things. Exercitations Divine. Lib. i. our fenfe ,it islefle univerfall and more diftinft -and 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 wonder full confufed, and he will fucke any woman for his nurfe, this know- ledge is very confufed : then his knowledge becom- meth more diftind and more generall 3 and then he be- ginncth to know,this is not my nurfc,and this is not my nurfe,but this is my nurfe $ here his knowledge begin . neth to be more diftinGod faimfelf e; and the ncerer that faith com meth to reafon or fenfe, the weaker it is and more mdiftin^. Themas his faith was an indiftinft faith and weake, and could not beleeve unleflc hee put his fingers in the woundsof Chxi&John 20. 28. here his faith leaned too much to fenfe • but. faith the higher that it goes from fenfe and reafon , the. more perfect it is 5 We have a no- table example ot this, Gen. 49. when Ibfefh tookc £- phraim and M-waffe^ EpbrAim in his right hand towards Jfraels left hand, and brought him neerc unto him, and Maxajfe in his left hand toward Jfraels right hand,//?**/ ftrctched out his right hand and laid it upon Ephraims head,and his left hand upon Manaffes head, guiding his hands wittingly, or as Onfolos the Chaldce Para- phraft hath it, Vrudenter egttmambus fuis^ when he dealt wifely, with his brands ■■; B*it when lofeph ftvv that his fa- ther laid his right hand upon the head of Ephrahn, it d/folea- Of the exceflencie of TtiVmitk. difrleafei h'm^and he held up his fathers hand> And be (Aid U bu father jiot Jo my father, fir this u the ft If borne \ put thy rtght hand upcn his head: And his fat her refufedAnd faid % I faevpit my fnne y l kn wit truly ^ the younger Jhall he greater thanhe r Gen. 48,19. iofeph thought becaufe his father lacob was blind that his faith was aconfufed and wcakc faith,but lacob knew that the farther his faith was from fence, and the higher that it afcended from reafotvtwas the more perfeft, and therefore hefayd )*danghtihenejadangbti, I know itmyfonne, I know it- thatis,ccrtainelyIknowit. This is then the excel - lencie of faith, that the higher that it goes from fence and reafon the more perfed it is, which flieweth the excellency of Divinity above all other Sciences and Artesj for iff aith the daughter of Divinity furpaffeth them all, much more doth Divinity it felfc : and it may bee faid of faith , as it was faid of the vertuous woman, Prov. 30. Many daughters in Ifrael have done vertuou/ly^ hut thou ferpajfeft them at!. Laftofall, other Sciences and Artesare but hand- maids to Divinity, and as the Nethinims the pofterity of the Gibionits were appointed by hfuah to hew wood and draw water for the San&uary, but never to meddle with the Sactifices,neyther to kill them nor offer them, hjh. 9.23. fo humane Sciences and Arts are appointed but to attend and ferve Divinity, they are but to hew the wood, and draw the water onely to the Sanr • • -T ma • « -* Difir). A comparifon betwixt Divinity and other Sciences. Exer citations Divine. Lib. I. /* comparifon betwixt Divinity and Metaphy- ficks, •A comparison betwixt DivinityjMathema- Hcks,anpPhyn*cks. A companion betwixt the Divine,tle Lawyer, .andthcPhyfirion. A comparison hetwixt the 9ivirre,and moral! Phifofephcr. the number of things ; geometry the quantity .andarith- meticke the number. Thirdly, thcPhyficks confider onely naturall properties of the body. Thefewhoare exercifedin anions andmorall phi- lofophie,are lawesand fucb« Arts which are exercifed in operation are rhetoricke andgrammcr. Metaphyfickc confidcreth God onely ^ntemvmm^ verttmethonum, as he hath a being, as heisone, ashee is truth and g3odneffe • butitconfidereth not God as Creator 5 Chrift as Redeemer, it confidereth not God in his attributes as Divinity doth, & therefore they fay metapbyfica parttfeientiam tantum, fed theelogiafidem. Secondly, compare Divinity with phyhekeand the mathematicks^the mathematician fearcheth vifible formes in vifible things, the Phyfition invifible formes in viiibie things^but the Divine invifible formes in vi- fible things. Thirdly, let us compare the Divine, the Lawyer and Phyfitian. the Phyfitian*/! minifier nature, thefcrvant of nature, the Lawyer e(l minifier \uftitia y buttheDi- vine eft miniftergr alU\ and lookehow farre grace ex- ccedeth nature or juftice, fo as farre doth Divinity fur- paffe the Phyfitian or the Lawyer, Fonrth!y 5 let us compare Divinity and morall philo- fophy,the Philoiopher faith, t hat Invents non eft idone- U4 auditor morales philofophU, that a young man is not fittohcare morall philofophy, but David faith, Fjal. 119.9. wherewith fh& a young man cleanfe his wayes.cfoy- foflome hath a good obfervatien to (hew the force of Divinity above all morall philofophie, when he com- pareth Plato the moralift and Paul the Apoftle toge- ther:?^ faith he, that wife Philofopher came three times to Sicilie 10 convert Dionyftus the tyrant to mo- rall philolophy , yet he went away without any fucceffe: but Oftbeexcellencie of DiYmitie. but Paul a Tent- maker did not onely convert Stcslie, but [ ran from hru(altmio lUjricum>Xe?n.i 5.1?. and conver- ted thoufands of foules by the preaching of the GofpeL See how farre Divinity excelleth morall philofophie. And Augujline obferveth how Sewcathe moft excellent of all the moralifts, mocked the Iewes, becaufe they fpent(as hee thought) the feventh part of their life in idlcneffe, which was the Sabbath day, Jufiine Martyr being firft a philofopher, and after a martyr, fearched thorow all the feds of philofophy, and could never find contentment to hisfoule till hee came to Di- vinity. Firft he came to the fed of the Swckes and gave himfelfetobeafchollerin thatfehoole, but hearing nothing of God inStea in that fchoolejie turned to be a Perifatetick : but when he entred with the Pertfatettcks^ he perceived his matter nttndinammfapientiam mercede (as he fpeakes) felling his wifedome for gaine, then hee left that fed alfo. Thirdly, he came to the fed of the Pythagoreans^ but having no skill in geometrie (which knowledge Pythagoras required of his Schollers before he taught them philofophy) he left the Pythagoreans and fell into the fociety of the Platcnickes: at laft he met with a Chriftian Divine Philofopher who perfwaded him to caft afide all thefe circular difcipliaes 3 and to flu- die Divinity which fhould give him greater content- ment than all the philofophy in the world , and he re- nouncing all gave himfelfe to the ftudyingoftheholy Scriptures , and of a Philofopher became both a Chriftian and a Martyr. Fiftly- let us compare Divinity and Pliyficke alone, they fay M definii fhyficus iti imiftt mdtcu4^ Where the naturall philoiopher leaveth, there the Phyfitian beginne th, but we may fay % ubi deftntt phyficus^ibi inci- fit Thtologus^ where the Phyfitian leave^i off, there the Divine beginneth- for when the Phyfitian hath done his A eomparifon betwixt Divinity, and Phj ficke alone, Exercitations Divine* Lib. i. A eomparifon betwixt DWinityand the Mas thematicks alone. A comparifQJibetwixt DivinityjGraBimer, and Rhctorick, Tars tvr, onely in refpe&ofthecnd: So all Sciences »nd Ajts are but indiredily fubordinate to Divinity, and m rcfpe& of the end, and therefore they Whatuje reafon hath in Divinity, il they have not their particular directions from Divini- ty- Theconclufion of this is: All Sciences are found out for the benefit 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 in refpe& of the end; therefore every man fliould ftudie to be ho- ly,what Science f©ever he profefle : but profane men thinke that it becoinmeth aot a Phyfitian to bee holy,becaufe they underfiand not that thefe Sci- ences are fubordinate to Divinity in refpeft of the end. EXERCITATL IL What ufe reafon hath in Vicinity, 2 Cor. 10. 5. And hinging into cAptivity every thought to the obedience ofchrift. AS God in the creation fee up two lights to guide and to direft the world, Gen.1.16. fo the Lord hath given two lights to direft man ; the light of rea- fon to direct him in things below here, and Divine light to dire<5i him in things above: thefe two lights the one of them doth not extinguish the other, but ondy diminifhit, andraaketh it fall downeand give place, and then re&ifieth and cxalteth it. ^/i.4-2. 15* I will mike the rivers y lands, andlwilldryup the foo/es.lhe rivers come from the fountaines, but yet when the light of grace commcth in, then the rivers arediuj'.- nifhed and they decreafe that the dry land may ap- peare: reafon is not taken away here, but it falleth dawneand giveth way to grace- htttbef whs fall w C 2 dryed Conchfo. Ti Conclnfo. 1% Grace doth not extin* guim reafon ; btit refti* tiechic. 12 Exercitations Divine. Lib. Things that reafcn is not able to do in Divi- nity and matters of faith. Sim//* dryidup^ that is, grace taketh away Ichifmcs and heri- fies and dricth them up:but when reafon fubmitteth her felfeto Divinity and is rectified, fhee hath good ufe in Divinity. And even as a Dwarfe fet upon a Gyants fhoulders feeth much further than hee did before : fo doth reaibn when it is re&ified by Divinity; and fo grace doth not extinguifh reafon but perfeckth it : and therefore luftine Mtrtyr called religion true fhilofrf hie % and then he faith 5 fo became A.Phihfopher when he became a Chriftian. Let us confider firft what is above the reach of rea- fon in Divinity. Fir ft, reafon cannot bee a judge in matters Divine, for reafon can never judge of the ob- je& of fupernaturall verity. Reafon fheweth this much to a man : when it feeth the antecedent and the confequent, that this followeth rightly upon that : but reafon never judgeth of the objedt of fupernaturall ve- rity., but Divinity enlighteneth the mind andmaketh thefpirituall man- to judge of this. A Carpenter when he is working jdoth fee by his eye when he applicth the fquare to the wood, whether it be ftreight or not; but yet his eye (without the which he cannot fee J is not the judge to try whether the tree be ftreight or not, but onely the fquare is the judge : So reafon in man (with- out the which he could not judge) is not the fquare to try what is right ©r what is wrong, but the Word it felfe is onely the rule and fquare^ reafon cannot con- fider how faith jufiifieth a man, or whether works bee an effeft of faith or not, but reafon can conclude one- ly exanceffts, of things granted,if faith be the caufe and works the eiiedt, then they muft ncceflarily goe toge- ther, and reafon goeth no higher. Secondly, no firidft taken from philofophy can makei-yaD.vin^concluuon, neyther would it beget faith in a man. Example, God is not the efficient caufe of What ufe reafon hath hi Divinitie. *5 offinne,tfac^5w^f^/(pisaterme attributed ro God: | here if a Divine fhcmldgoe ab@ut to prove eyther by logicke or grounds of metaphyficke, this conclufion were net a Divine conclusion, whereupon a mans faith might reft, as if he Should reafon this wayes,No effici- ent caufe can produce a defed but aneffccl:, God is an efficient caufe, and finne is a defeat, therefore God cannot produce (inne 5 this were but an hn/nane con- clufion and could not beget faith. So if he fhould rea- fon from the grounds of metaphyficke this wayes , God is ens entium, and the properties of ens^i^vnum vernm bontsm, therefore God who is ens tritium cannot produce finne, becaufc hee is goodnefle it felfe- the conclufion were but an humane conclufion and could not beget faith: but if a Divine fhould prove the fame byamidfttajkenoutofthe Scriptures, and fhould rea- fon thus . I loh. 2 . 1 6. All that whic his in the world, is ey- thertkeconcufifceme of the fie^, or the luft of the eye 3 or the pride of life jiot from the Father, this midft will make up a Divine conclufion which will beget faith in a man, and then the Chriftian man;may fay to the Philofopher as the Samaritans faid unto the woman of Samaria, I belecvcnotnow for thy reafon, but for the authority of God,whichis the ground of my faith. Thirdly, Philofophy doth not inlightentheminde with fpirituall knowledge,itinlightneth the minde one- ly with a generall knowledge whereof /^fpcaketh, John 1.9. Rem. i. when he beleeveth, his reafon at the firftismcre paffive; therefore this Jpeech of Clemens AleXiindrinw would be very warily i-^xn^Fhilojophiam vtovtttfuiLv vecat • as though philofophy made an in- troduction to faving faith: And this fpeech of fome Divines is harfhly fpoken, lumen nature accendit lumen grAtU^md Bafils comparifcn miiftncy; be ftretchedo* ver farre 5 as Dyers before they bring on the moft C 3 pcrfed Lib A. Strom* i4 Exercitations Divine* Lib. t. Lt here are two wils • but in Chrifi there are tveo natures ^therefore tmwils.'Xhax in Chrift there are two wils, this is a propofition merely Divine, rea- fon can never take up this, yet reafon fheweththis much, where there are two natures there muft bee two wills, and it judgeth onely of the connexion of thefe two, but it cannot judge of the verity of this,whe- thcr there be two wills in Chrift or not. Yee will fay then, what doth reafon in the ve- rity of thefe propofitions which are merely Di- vine ? Rcafon in a regenerate man concludeth not that to be falfe which is above her reach, but onely ad mireth and refteth in this great myftery ; and reformed reafon enlightened by the Word of God, gocth this farre on, that (lie beleeveth thefe things to be pofliblc with God which fliec cannot comprehend- but reafon in a corrupt mqn will fcomeandmacke thefe things which fb.ee cannot comprehend, as the Stokke called i Paul What ufe reafon hath in Dmnitie. 19 Paul a babler, ^#.17.18, when hce difputcd againft f them for the refurre&ion, and called it a new do* (ftrine. In thefc proportions againc which are mixtly Di- vine,reafon hath a further hand 5 cxample 5 No naturall body can be in moe places at once, Chrifts body is a nacurall body, therefore it cannot be in moe places at once ; this is mixtly Divine, for the properties of a na- turall body flieweth us that k cannot be in moe pla- ces at once, and the Scripture alfo, fheweth us that Chrifts body is a naturall body. But is not this a mixture of Divinity and humane reafon together ,when wee borrow a midft out of the Scriptures ,and then confirme the felfefame thing by reafon ? This maketh not a mixture of Divinity and philofo- phie, but maketh onely philofophie to ferve Divini- ty- When we ufe reafon to helpe our weakneffe,we doe not ground our faith upon reafon or upon thelight of nature, but upon that fupernaturall light 3 and the light of nature commeth in, but as in the fecond roome to confirme our weaknefTe : and as we afcribe not the 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 ferve in Divinity feeing the naturall manperceiveth not the things of God> and the greater Philofophers, the greater enemies of grace ? Wee mud diftinguifh inter concretum&abftr&clum betwixt philofophie and the Philofopher : many ofthe Philofophers oppugned the myfteriet of Divinity by their corrupt and naturall reafon : but true philofophie , D2 impugneth 2& tfmltfi The under/Uncling Is fpeculative, and ferteth? thewjllonworke. A8m< A proportion in DM- v\xn commandcth pra~ &ife, virtually or fora mallj, Exer citations Divine. Lib.l. impugneth it not, and the greater light extinguiflicth not the letter, and verity doth not contradict it ielfe 5 and truth in philofophie, is but the footeftep of that truth which is in God by way of excellency. The conclufion of this is, centra rationem nemo fibri- ns dtcit, contra fcripturam nemo chrijlianus, & contra ec- clefiam newo pacific**: we muft learne then to give eve- ry one of thele their owne place and not to reject rea- fon altogether from Divinity , but to captivate her and make her a handmaid to Divinity. EXERCITAT. Ill 7*bat the end of Divinity here confifleth rather in praSlife than in contemplation. Luke.n.2%. Blejfed are they t fat. hearetheWcrdtfCoi y and keepe it. THcendof our Divinity here confiftfcth in doing rather than contemplation. If we fpeake properly, doing is not in the underftanding but in the will-when reafondivideth, compoundeth,or frameth any propo- rtion within it feifc, then the underftanding is not fayd properly to doc 5 but contenting it felfe within itfelfe, thenitisfpeculative: but when the underftanding fct- teth the will on worke 5 thcn the will doth, & the under- ftanding but diredeth the will-and when the underftan- ding reafoneth within it felfe,they call this afftu elicit^ but when the underftanding fetteth the will on worke, they call this aclns impemw. A propofition in Divinity commandeth us eyther virtually to pra&ifc,or elfe formally .Virtually it com- manded! us to ora&He 5 example. This u life ctern&llfo know thee to be the enely true God^and whetn thou baft fent, Chrifi. That the end ofDhinitie conjifieth here tnpraBife. 21 Chriftjoh.ij.z.w. This is a propofition which vir- tually includethin it pra&ife- for as the Hebrcwes fay, verha notitU imludunt verb a affeSus^ Words of know- ledge include words of affe&ion.-if it be lifeetcrnall for us to know God, then it is life eternallalfo for us to love God. This propofition againe in Divinity, Th$u (halt love the Lord thy Cod with all shine heartland with all thyfoule^ andwth allthy mi^id^Matth.ii. 37. and thy neighbour as thy felfe^ verfi^ commandeth pra&ife formal Secondly a propofition in Divinity urgeth pra&ife cyther mediatly or immediately: mediatly, as God isfummum bonum the chiefe good; out of this mediate propofitioti we gather an immediate, therefore we are ta love him above all things. Thirdly, thefe conclufions in Divinity which con- clude for pradifc^the propofitions- out of which they are drawne,muft alfo be for pra&ife and not for cen- templation,**** nihil agit extra gzmtsfuum^ as they fay in the Schooles ^as we cannot gather grapes of thornes^ or figgs of thiftels^Matth.y.16. So new wine cannot be the caufe why the ApofUes fpake with divers tongues,^?. 2. So we cannot gather -conclufions of pra&ife from fpeculative propofitions r Fourthly ,thefe rules which ferveto dire& men to pradKfe may be called rules of pra&ife, as the Carpen- ters line in his hand is a line of pra£Hfe,becaufe it lea- deth him to pradtife. So the Word of Ged is the line by the which wee fhould walkc, therefore it is a rule ofpra£Ufe,C?/*/.6 6. As many as lvalue according to this rule^peace be untothenn^oix^v is to workeby rule cr line, the Word is the rule of our working, therefore it tea- cheth us pra&ifc. 9 But it may be faid,that contemplation is the end of Dj Divinity A propofition In Divi- nity, commandeth pra- &ife,raediate!y or immediately! If the cohdunonsbe . pra&icke,thcpropofiU- onsrauilbepraaicke. TheworcIofGodisa line and rule ofpra&ife. %otyag ObjeS. 21 Exercitations Divine. Lib. Divinity in heaven to fee God face to face therefore is the end of our Divinity here upon earth. Contemplation in heaven leadeth us alwayes to pra- 6iife 5 and they can never be feparatc- for as below here thofc Sciences which we call />$ and therefore they love him more fincerely,andreturneall praifetohim. But it may feeme that contemplation is more excel- lent than pradife- for Mary is preferred unto Martha, Mary for her contemplation to Martha for her a&i- on. .-' When Mary and Martha are compared together,they refemblc not the contemplative and the a&ive life, but the naturall and fpirituall life s Mary careth for the fpirituall life, and Martha for the naturall. Did not Mary care for pra&ife as well as Martha ? fate fhee not at Chrifts feete that fhee might learne pradife, that fhc might wafli them with her teares and wipe them with hcrhaire? And becaufe pradlife is , joyned alwayes with know- ledge,therefore the wifedome which is proper to the underftanding is afcribed fometimes to the will* Ifb. 28.28. to depart fromevill is under {landing : and there- fore it is, that juftice and judgement arc joyned toge- ther in the Scripture, and they are called fooles who doe nor according to their knowledge. And Salomon faith £tt/ becaufe his heart teacheth his hand to put things , in pra<5iife. The end of our Divinity is more in pra&ife than in contemplation 5 therefore thefe ««rgr# or wilde affes > the tieremites who lived without all fociety of men,for- get the chcife end wherefore they were fet here,living rather like bcafts than like men:and if wee fliall take a view of the ecclefiafticall hiftory, as out of Thcoderet and Zoumen^ wee {hall fee how unprofitablie thefe men have fpent their time, leaving the congregation of the Saints of God. Tbeodoret writeth of one Mace- donia qui wQo$*ye< fagwbba, di$m e8$gub&a in the <$>•/• ^ifetongueisaDitch, he was called gubba becaufe he ftoodcinaDitchallhis time, and he was called *^ e*>o#, becaufe he eate nothing but Barley pulfe:5ec how unprofitablie this man fpe'nt his time, not giving himfelfe to reading of the holy Scriptures, for he was altogether ignorant of them* for whea FbwUntuiht Bifhop fent for him that hee might make him a Mini- fies he was f© ignorant of that which the Bifhop had done unto him when he ordained him Minifkr, that being required the next Sabbath day to come againc totheChurch^anfweredhim who came for him,that he was affraid to be made Minifter the next Sabbath dayalfo 3 and fo refufed to come 5 fee how this holy man fpent his life for forty yeares in contemplatin and what great progreffe he made in Chtiftian Religi- on. So Thtcdortt maketh mention of one Styllites who ftoode under a pillar all his life time 3 and never came in- to a houfe. So Zozomen in his ecclefiafticall hiftory, writeth ofonePw,who going out of his fathers houfe into a defert,vowed folemncly that he fhowld never fee any of his kinfmen or friends againe, and living fifty yearesthere he hada fitter who longecko fee him be. fore fhee dyed: the Bifhop pitying the poore woman, _ granted *5 t*>fe K33 From tvM a pillar. lit. 6* 19* 24 Exercitations Divine. Lib. faSMTdtiifiJMtltAt The ©pinion of the Scheolemen in this poinu The end of tne Sadduces and Phacifes Divinity, The end of the Monies and Iefuitci divinity. granted leave to Pior to come and vifither, and he re- turning into his countrey, &ftanding before the doore called out his filler, and (hutting his eyes, he faid unto her, behold, I am your brother Pior^ looke upon mee as much as you pleafe • but fhee entreating him earncft- ly to come to her houfe, he altogether refilling went backc againe to the WildernefTe : and fo wee reade in Theodora of one Adynus^who lived ninety yeares in the WildernefTe and never fpake to any man, as if he had beenepoffefledwitha dumb Divelhthis is that holy contemplative life which the Church of Rme com- mendethfo much, but this is pure Religion Jovifite the father leffe and rviddow in their necefiity> lam. i .2 j. Thefe Heremites living this contemplative life were like Poly- phemus having but one eye in his head, and looking e- ver up but never downe. The Schoolemen differ but little in this peyat, how Divinity teacheth us pra&ife. Thomas and his follow- ers fay, that fides non eft re fix ratio agendi,fed reft* ratio fentiendi' 7 and therefore Contra gentiles hee compareth faith to hearing rather than to fight, but he addeth that pradife followeth faith as tha fruit of it : but Scotus maketh faith to be habitus pratficus. Yee fee how both of them infift in this, that Divinity ^onfifteth in pra- dife. The JLord Num. i5.38.3p.commanded the Ifi&elitet to make fringes upon the borders of their garments, that they might remember the Commandements of the Lord and keepe them, the Sadduces gave them- felves onely to looke upon the fringes, and if they had onely remembrcd the Law,they thought then they had difcharged their duties- but the end of the pharifes was to remember their owne traditions. So the end of thcMonkes Divinity now is onely idle contemplation with the Sadduces-, and the end of the Iefuites Divinity now Of Adams knowledge before hit fall. *5 now is onely to pra&ife mifcheef c ; and many Chrifti- answken they rcade the Scriptures now, they reade them not for pra&ife, but for to paffe the time with* they are like little children who feeke Nuts to play, but not to breakethem and eate the kernels. The conclufion of this isjdm.i.zt. Be yee doers of the word^dndmt bearers onely ^deceiving your felves. EXERCITAT. lilt Of Adams knowledge before his fall. Gen.2.19. Wbatjoever ^Adam cal/edevery living credturejhat was the name of it. TTIrft, confiderin Adams knowledge, themanner how -*■ he got this knowledge, and fecondly the meafureof his knowledge* His knowledge was inbred knowledge and not ac- quired $ for as foone as he did behold the creatures,ne- ver having feene thctfi before, he gave them all names according to their nature. This knowledge being in- bred it could nat be acquired alfo- nam duplex ejuf demfcientu in vnof*b)etto^ non datur caufa, there cannot be two caufes given of one, & the felfefame knowledge in one fubjed:, although one and the felfefame know- ledge cannot be faidboth to be acquired and inbred, yet Addm might have had experimental! knowledge, afterward of his inbred knowledge: His, inbred know- ledge and our acquired knowledge,arenof divers forts of knowledge,for as the fight reftored to the blind al- though it was miraculous,yet when hefaw,it was one fort of fight with our fight: fo thefe inbred habites and acquired habites, are but one for? of habits- but E thefe Conclttfi. Of the manner how Adam got his know- ledge, Afamt inbred bows ledge,and oui acquired knowledge,are not rii- verfe forts of know- ledge, z6 Exenitations T)iYme. Lib. i. Things done roiracu- loufly\are more exztlz lent than nature can producer hum. Ofthemeafureof Adams knowledge* Simile, Smile. thcfc inbred habits m Adam, and infafed habits, were more excellent than acquired habits^ for thefc things which God dotb 5 arcfuch that nature cannot produce the hke,orfopnfe&: as that wine which Chrift made miraculously at the marriage of Cam in Galilee ^Ioh.i. was more excellent wine than other naturall wine: fo when Chrilt cured theblind,their fight was more per- fect than our naturall fight 5 fo when he made the lame to goe AS. 3 , i <<. So the habites of inbred knowledge in Adtmjwzxt more pcrfed than any other finfull man could ever attaine unto^afcer him. The creatures are lefle than the knowledge of God; they were equall with the knowledge of Adam before his fell, but they exceed our knowledge now. When the eye looketh upon the w hite colour, it fcattereth the fig&tj and the white colour exceedeth it- but when it looketh upon the greene colour, ex&qul vifum^ and it is a proportionable object for the eye: but 'when it I looketh upon a tannic colour 3 it is Idle than the fight. So the creatures arc leile than Gods fight ^ they were equall with Adams fight before his fall^ike the greene coloured they exceed our fight fince the fall, as the j white colour doth exceede our fight} and becaufc the j heart fince the fall is not fo capable and fo large to com : prehend the knowledge of thefc creatures as it was be- fore the fal,therefore it is faiu,i ^'^g. 4. 2 9. that the Lord gave Salomon a wife heart as the fan d eft be Seafhoare^ that is, to know 7 an innumerable kind of things like the fand of the Tea. When a man is to infufe liquor intoa narrow mouthed veffell, that none if it runoe by, hee cnlsrgeth the month of the vefielhSo did the Lord enlarge the heart of S&hmon that hee might conceive this heavenly wifedome , and the knowledge of all things- buttheminde of Adam before his fall nee- ded not this ex^ention to receive thefc gifts. ( Secondly, Of Adams knowledge before his fall. *7 Secondly, the great meafure of this knowledge which Adam had before his fall, maybe taken up this vvayes. The Hebrewes write that there were foure gates by the which Adam entred to fee the Lord .-the firft 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 ; and they fay that Adam entred three of thefe gates, but the fourth was fhut thathee entred not in at it in this life. The ftrft gate was opened unto him, for in the crea- tures below,hcrc hefaw the majefty and glory of God. The Scriptures when they exprefsany great thing,thcy joyne the name of God with it, as Ewk. 13. .9. great haile is called Gods haile or fent by God, el gabbifh, So I Sum. 2 6. cecidit (of or domini fuper eos, that is, a great flcepe fell uponthem.So a ftrong Lyon is called ariel, the Lyon of God, 2 Sam.23.10. So Moyjes is faid to befaire to God, that is, very faire, Afl.j.io. So Ni- nive was great to God, that is, very great, The beau- ty and grcatneffe in the creatures led Adam to take up how great the Lord was. Jacob when he faw Efau re- conciled unto faim,fayd, / have feene thy face, as though lhadfeenethe face of God J3en. 3^10. This glimpfe of goodneffe in the face of Efau y made Jacob take up, how good God was unto him . The fecond gate v^zs porta intelligcnuarumfhz know- ledge of the Angels, they refcmbled God more than any vifible creature doth, therefore they are called Gods Sonnes,/^. \ y chapt. and 3 8. Chapter,j.verfe 9 md they Tee his face continually. Mathew 18. verfi 10. As the Kings courtiours are faydto fee his face con- tinually, 2 KingA 5.25.. and the Angels converfing with him, made him to come nearer to th| knowledge of God. E2 The Per m ereAtHrdru tijibiltu )intellige»tiaiHm t \m*jefidtis* 'gloria. vN : eft epithet on omnU reiadmirandt & magn*. 2§ Exercitations Divine. Lib. I. A comparison betwixt A comparifon betwixt Socmen and Aiam, Thethird gate was porta M^eflatis^ he faw the ma- jefty of God more clcarely than any other did. Moyfes is fayd to fee the face of God, and yet it was- but the fight of his backc parts, compared with Adorns ; and we fee him but through a gratc,Crf*tf.2.i i.Hcb, 1126. The fourth gate was porta glorU. That gate was reierved to bee opened for him in the hca* vens. Let us compare the moft excellent men with Adam y and fee which of them came near eft unto him; in fome things M*y/es came neareft to him, in fomes things Sa- lomon came neareft unto hi/n,and in fome things Daniel^ in fome things lofeph^>\\x. chrift the fecond Adam excel- led them in all. la the knowledge and fight of God and his attributes, Moyfes carue neareft to him Exod^ 3.13. Teach mee thy wayes > that is, thy attributes. So Pfal, 1 03.7. He made hnownt to Moyfes bis wayes > that is, his attributes, for hee fubjoyneth/^Zm/tf mere/full and gracious^ Jlowto an- ger jmdfdi of eompaffion^ and he chideth not for ever^hax his wayes are his attributes, Mojfes came neareft to Adam in this knowledge. Salomon in the knowledge of the politickes came nea- rer to Adams knowledge than. Moyfes did; Moyfes fate all the day long to judge the people,EW-iS. and hee ftoodc in need oilethros counfell to make choyfe of helpers; but Salomon could have found out all thefe things by himfelfe without the helpe.of another. Sah- mon begged wifedome of God, and it was granted unto him, he defired wifedome to be his v*stffosjo be pre- fidentofhis counfell, and to be hisaiMer or vptfifyos^ & to be his et/*7> ehur. cornuadentU Ezek- 27. y4&»» gave proper namcrtothe creatures. Adam had fuch knowledge of the creatures that he gave them fit names in the Hebrew expreffing their na- tures, he was a good nomenclator to give every thing the right name. Plato in Cratillo fheweththathewho giveth the right nameto athing,muft knowthe nature of it very well ; butlincethe fall men impofe wrong names to things,as they call light dar^neffe, and dark- nede light. When hee gave names to the creatures, hee gave not names to thefe creatures in particular that had not principiumindividuaticnis in /*, and which differed not fomethinginfubfiftence from others, as all hearbesof the fame kind, and trees anddones of the famekind^ he gave not a name to every one of them in particular, but gave one name to them all of the fame kind: but thefewho differed not in edenccbut in the manner of their fubfiding^ to thefe he gave diverfe names, as hee called himfelfe Adam and his wife Eve. And wee are to obfervc that there are many names which Adam gave to the creatures inthefirftimpofition,which are not found in the Scriptures now : the Elephant the gicatcd bead upon the earth,yet it hath no proper name given to it,in the Scripture it is called Behemoth Job 40. 1 5. and the teeth of the Elephant are called Sbenbab- bim y the teeth oflvorie, but not the teeth of the Ele- phant 5 and dually the Scripture cxprefleth onely the word teeth, as 1Afag.10.18. ke made aThrone of teeth, but not of the teeth of the Elephant, becaufe the Ele- phant was notfo knowne to the Iewes 5 therefore the Scripture doth onely circumfcribe this bead and the homes of ir$ but Adam gave the greatcft bead a pro- per name when he impofed names to the beads. When Adam impofed names to the beads, he im- pofed proper names to them,not circumfcribing them as the Scripture cfoth now for our capacity 5 example, Sbemamitb Of Adams knowledge before his fall. 3* Shemamith with the hands of it takes hold on kings houfes^ bccaufe this word is a hard word to be uaderft©od 3 and tiuy fignifie ey thcr a Spyder weaving with her hands- or eUe ewnnrdhKos a Monkie with-a long tayle ('for kings are delighted in their palaces with inch . when they fee them hung by the hands) becaufe wee cannot take up the nature of this bead: by the name alone, therefore the Scriptures by theeffe&s and properties of it, de- fcribeth it more at large for our capacity; but AdamdX. the firft impofed the fimple name. Thefe names which Adam gave to the beafts at the firft were mod perfedt names, therefore yee (hall fee other languages tokeepe fomefootefteppeftillof the firft itiipofition, as i Kin%. 10.22. Tukkijm are called PeacokSjtheT^^^callethitT^^jthe Arabick cal- led it Tte^and the Latine Pavo t David came neareft to Adam in prudencie,, for al- though he was not fo wife as Salomenyct eratprudentior Salomonehc was more prudem than Salomon^ therefore the woman of %ekoab fayd to him, Tlwuart wife as an AngellofGod^ % Sa?n,i^.to. The Lord asked the king Q^Tynts if he could match Daniel in wifedome, Ezek.zS.^, Behold thou art wifer than Daniel J here u no fecrct that they can hide from thee. Daniel exceeded all the chddeans m wifedome,and the Chaldeans exceeded the Tjiriws, therefore Darnel farre exceeded all the Tynans : but yet if we will compare Daniels wifedome with the wifedome ofSahmonjx. will come farre fliort- for Salomon exceeded all the children of the Eaftin wifedome, and came neareft to Adams knowledge, no fort of wifedome was hid from Sah- men^ Daniel onely exceeded in interpreting of fecrets and heavenly vifions. lofefh came neareft to him in oeconomie,p/i/. 1 o 5* 2 2 . he exceeded the Priaces of Egjpt in wifedome>& taught their fenators: lefus Seemeth to be Simla, and So'.emon fent for ruchjiKing.io.J2* Names which Adam] gave were perfe& names. B»$n Acomparifon betwist DwdzxidAdam* A comparKbnbetwixH Adam and D*nle(, A compari(bn betwixt frfipkandAbtn, 3* Exemptions Divine* Lib. A comoarifon betwixt the firft Jdam ytni the tccond/i<£ww Chrift. its n&> nW Conclhjton. Iefus Chrift the fccend Adam y the pcrfonall wife- dome of God his Father,farre excelled Salomon-, here is a greater than Salomon. Iefus Chrift the fecond Adm as he excelled Salomon fonefo did he the firft Adam in wiiedome,?/S/-45.2.T^« trt fairer than the Children of menjxi the originall it is fophjaphitba^which the Hebrews doubling,cxprc(Te the great beauty that was in him -and fomctimes it is put in two words, as Ur.^S.gnegU jephe pya, that is,very faire. Chrift the fecond Adam in out- ward beauty exceeded not, T^on crat decor in facie e)*?, He had no for me nor cemelwejfe: and when we jh&llfee him^ there k no leant j that wejhould defire him. Efay .53.2. but in inward wifedome and grace he was fairer than the Sonncsofmen, and excelled the firft Adam. The conclufion of this is, Adam having fuch meafure of knowledge before his fall, what great preemption was it in him to prefume above that which was revealed untohim.Letusbe content not to be wife above that which is written, 1 Cor.^.6. and let us remember that faying of AugufitntJAulti propter arborem fcientU amit- tunt arborem vit&. EXERCITAT. V. Hoty the Law is fad to he Written in the hart of man after the falL Rom< 2.15, which fbew the rcorke of the Law writ- ten in the hearts. FIrft 5 let us enquire how thefc firft Principles which are called primo-prima, are made up in the hearts of man. Secondly, how thcfcfecundo-prtmaprincipia arc deduced The Law loritttn in mans heart after his full. deduced out of thefe. And thirdly, how thefe principU make up this which vjcccMCovfcience :andlaftly,we (hall (hew that man by this naturall knowledge ingraft in his heart^carmot come to the true and faving know- ledge of God. Thefe firft Principles are made up after this manner: The Lord hath put two faculties into the Soale, ©ne which we call fpeculative in the underftanding, and another which we call a pra&ik facultie in the will, to profecute thefe things whichthe understanding (hewetfa to her. God hath placed firft the fpeculative in the un- dei (landing ,that it might follow that eternall reafon that is in Gods Law 5 for as it is the perfection of Arc to imitate nature, fo it is the perfection ©f nature to imitate this eternall reafon, which is Gods Law; Then he hath placed the will into the foule of man to profecute thofe things, which the underftanding the fpeculative facultic fheweth unto it. There arc ['omzprimo-prima principti, in the fpecu- lative faculty, and f©me in the pra&ick faculties this is a principle in the fpeculative facultie s Omne totumeft m&\usfttApMe^ and this is the firft principle in the pra- 6tike faculty, the will, M&tth.j. i 2. whatfavcryecweuld that men jhoulddoe to jm^doe yet even fo to them. Ihskprimo-primapmcip/fi are not naturally knowne quoad aft urn pet fe3»m 3 but they are in poientia prcpin- qua, that is, they may be mod eafily knowne 5 for that which is adtually perfed in the firft degree, is alwayes knownc,and as foone as the creature exifteth, fo foone they are knowne; as the knowledge of aa Angel is not potentiall but ever a&uall: but thefe fir & principles are made up without any reafoning difcourfe or toraigae helpe.And as it is naturall for a (tone to movedowne- ward,althoughitbenot alwayes mov^igdowneward, yet becaufe it hath that weight within it ielfe, and ace- F deth 35 S omc principles in the speculative, and femeu the pra&icke faculty. How the firft principles are known: ♦ ?4 Exercitations Viy'me. Lib. i. Ho\Y the firft principles are naturallto the mind Fir ft principles are naturally knOwne,but theconcJufior-sare knovvntby difcourfe. dcth no other hclpe to make it move downeward,as it needcth of a foraigne helpe to caufe it to afcend-there- fore this motion is faid to be naturall to it. So becaufe the mind can make up.thefe principles without any dif- courfe-thereforethcyarefaydtobe naturallto it: but when wc make up a conclusion in a fyllogifme, the knowledge ofthis conclufion is not fo eafily knowne tome: but we muft borrow forae midfts, which are more knowne to us,to make upthisconclufion. Thefe firft principles are naturally knowne, but the conclu- sion in the fyllogifme is ratiomliter knowne onely, by way of difcourfe. Thefe firft principles the Divines call tdtiones etcYna&^ignit&tajmmobiit& prmcrpia^ and the Greekcs call them Kov&twoUu If the judgement be found and well difpofed, then it agEeeth to thofe firft principles^ but if it be corrupt b declined* them. It is not neceflary that all agree in thefe firft principles, for although fome be found who deny them, yet they frand as principles to thofe who are of found judge- ments ; children and mad men underftand not thefe firft principles 3 yet thofe who are of found judgement, doe acknowledge them. Thefe firft principles are not actually written in the heart of man, but potentially: the mind of manisnot likeaferainarie, which co&caineth in it divcrfe forts offecdes: neyther is it like the Flintftone which hath the fire lurking within the veyaes of it,^nd beingjftruc- ken upon the ftcele, caftcth out the fparkels of fire which lurked in the vcynes of it before: but it is like unto the eye, which being inlightened by the Sunnc, hath that naturall facukiein it to difcerne colours: So the mind framech thefe principles when the objefts are laid before it. The iirft principles are not actually, burp ten- tially written in the miade. A difference bctvvecne the firft inbred princi* pies, and thefecoudina bred principles. And out of thefe frimofrimtfrintipti ,the minde frameth, and maketh up fecundo-prim* ftwcipUx the difference The Lawtoritten in mans heart after his fall. 35 difference betwixt thek primofrima princtpia, an dfe- cundo-frima is this: thefe primo*prima princ/pia, firft inbred principles are contained in the conclufions^ but thefe fecundo-prima frincipia^ thefe fecond inbred principles, arc as conclufions contained in the princi- ples : now to cleare this by example ; this is a firft in- bred principle in the mind; wbatfeever yee would that menjhoulddoetoyou^ doe jee even fo to them*, this is a fe- cond imbred principle drawne from the folk, yee Jhall not murthtr^ this conclufion drawne from the firft principle, containeth in it this firft principle, vohatfoever yee would men $c. So that any man may inferrethus* I may not kill my neighbour, becaufe I will that no man fhould kill me- here this prindplc is contained in thcconclufion.Thereare other conclufions drawne from thefefecundo-pr/ma principia, which may be cal- led**/*/* concluficncs, and thefe are not fo eafily made up as the firft 3 here the conclufions are contained in the principles, and not the principles in the conclufions as before • example, honour thy father ^undthy mother* this is a fecond principle 3 and this; thou fhalt rife up be. fore the hoare head^Livit.i 9 .23. is a conclufion of the third fort : for this followcth not f© clearely as the former conclufion, Tee fall rife up before the hoare head-, therefore yeejhdtt honour your father and your mother: but rather this wayes, yee fliall honour your father and your mother ; therefore yee (hall rife up before the hoare head: heare the conclufion is contained in the principle and not contra. This law written in the heart of man, maketh up this which we call eenfcience y which is an inbred light in the mind of man,teaching him to follow that which is good, and to efchew that which is evill: and it is called confcientia^quajiconcludensfcientia^ and f it hath a two- fold A&5 the firft is to give teftimony to things ,whe- F2 ther . Difference betwene the conclufions drawne I from the firft principles, I and the conclufion? | drawne from the Qcond I inbred principles. ConfciencCjWhat, A twofold aft of the con(ciencc, ?« Grev.'KAzS 1 *' 2 * l-xfornMvitiftn- xit. SimiU. CtofcientU* "rcfla. Jcwpuicfa. Etercitcttio?is Diybie. Lib. i. thcrwe have done them well or 111 - if wee have done them well, then it giveth tcftimony for us t R$m.^. i.my confeknee alfo bearing me nitnejfe \ and if we have done cvill,thcn itteflifieth againft us. Gregory Nizianzen ufed to call the confeience ^^g0gw?z amma^ for as a Pedagogue waiteth upon a child , and commendeth him when he doth well, andwhippethhim when he doth cvill ; fo the confeience when a man finneth, it ftingeth himIikeHorncts D D^/.7.20. but when hee doth well, it alloweth him : and that which wee call confeience, the Syr lack calleth it Tira^Rom.i.i^. Which fignifieth a payntedthing,forthe confeience now is like a table, in which fundry things are payntcd 5 and this fort of writing in the confciences,faath not beene unfitly com- pared to that writing, which we write with the juice of an Onion; here the letters at the firft are not legi- ble, but hold the paper to the fire, and that maketh theletters legible: So thefe evill deeds, which finke firft into the confeience, and are not legible, yet when the confeience is put to the fire of Gods wrath, then they begin to appeare legible, and then the Lord fet- teth their Jinnes in order before tbem^ PfaL 50.2 1, The fe- cond aft of the confeience is to binde or loofe $ for even as a man, when he is bound hand and foote,he can- not ftirre out of the place ; fo the light which is in the confcience,bindeththe will of man, fbtodoe a thing; that he cannot doe any other thing unicile he finne a- gainftit.^w.14. 2$. whstfoever U not cf faith is finne ', thatis,whatfoever he doth againft his confeience, in that,he finneth. This confeience is eytheragoodconfcience,a bad confeience; 2 doubting confeience, a probable confei- cnce,or a fcrupulous confeience. A good conference is that, which is well informed, and concluded! rightly. The Law Written in mms heart after his fall 37 A bad confeience is tbaiyvhich is wrongly informed, and concludcth falfly. A doubtfull confeience is that, which neyther doth affent nor diffent, and therefore concludcth nothing. A probable confeience is that, which concluded! as it thinkcth,upon probable and good rcafons. And afcrupulous confeience is that, which conclu- deth,but with fomc feare or doubting, which troublcth the minde. 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 of this,becaufe it is uncleane. The doubt- full confeience doubteth whether hee may eate of it, fow.14.23. but doth not fully conclude with the lew, that he may not eate of it. The probable confeience is this, which upon probable grounds,eoncludeth to eate ofit. In Corinth fome doubted whether they might eate of flefli fold in the Shambles, 1 Or. 10. becaufe perhaps they might light upon that in: the Market, whereof the other part was facrificed to Idols; but the probable confeience concludcth to eate of it, be- caufe in the Shambles it hath no relation to the Idoll, and it knoweth,by all probability, that the reft of it was n»t facrificed to Idols, but that the Prieft got the reft for his portiot^he leech others who are men of a good confeience, eate of fuch 5 and upon thefe probable grounds he eateth of ic. The fcrupulous confeience is this which inclineth to eate to his minde,when he eateth it The light in the confeience fince the fall maketh not up this good coafcience, but it maketh this ill confei- ence,and it trowbleth the fcrupulous confcience,and this doubtfull confeience. _____ F 3 This but with feare and greefe A difference bftweene thefe forts of confeience. The light of nature fin ce the fall maketh not up a good confeience. ?8 Exercitations Divine* Lib.i. When the bad confcis enccexcuicth or accu- " m fethfalfely. The confcience is Gods herauld. $JSfc This bad confcience it excufethor accufeth: it cx- cufeth an unregcnerat man falfly, when he heareth the curfes of the Law, and bleffeth himfelfc in the meanetime,D^r.2p.i^./^.r^.2. Secondly, it cx- cufcthhimfalfely,whcnheafTentethto the principles in generally but when he commeth to the particular ap- plication- he concludeth not rightly. When the Huf- bandmen killed theLord of the Vineyard,Chrift asked ofthelewes, what fhould become of thefe Husband- men? Mattb. 2 1.4 1. they anfwered, he mil deflroy thefe wicked membui Luk.io. 16. when they confider this, that the matter touched them more nearcly, then thzyhyd Cedforehrd. The thing which they affented to in the generall, they fhune it in particular, as if they fhould fay 5 we are no fuch men, and wee hope that God will not fo deale with us. So when it accufeth for the breach of any fuperftitious ceremonic, as it did the fuperftitious ^Philiftims ^ if they did but tread upon theThrefliold of the Doore, where Dagcn breake hi? necke, 1 Sam .4. 5 . So a bad confcience accufeth a man truly fometimes,as Ecclefj. 22. for oftentimes alfi, thine owne heart knoweth that thon thy felfe haf cur fed o- thers % The confcience bindeth as the Lords depiitie- the confcience may be compared to the Kings Herauld. The Herauld intknateth to the Subje&s the Kings lawes; When they are intimated, the Subje$s are bound to obedience: but if the Herauld fhould make intimation, of that which were not the Kings Law,un- tothe Subjeds; yet they arc to give obedience to it, untill they know the contrary :fo a man is bound to obey his confcience, that is, to doc nothing con- trary to it , although it intimate a falfehood unto him. How can an'evill confcience binde a man to that which The Law Written In nuns heart after his fall. ?9 which is evilly it being Gods Deputie, and God can hindeno mantodoecvill? It bindcth him not {imply to doe the evill, bur it bin- deth him to doc nothing againft it : God cannot bind a manfo, but he (imply bindeth him alwayes, to doe right becaufe he cannot erre; judging that to be done which is not to be doners the eonfeience doth. When a good conference doth bind a man, and when an evill eonfeience doth binde a man, what is the difference betvveenethefe two forts of binding f A good eonfeience bindcth a man for ever,but a bad eonfeience bindeth not for ever, but onely fo long as hctakethitto be a good eonfeience: he is bound to doe nothing again!! his eonfeience, albeit it be errone- ous : but he is bound to fearch the truth, and theivto lay afide this erroneous eonfeience. So out of thefe principles naturally bred in the heart, arife all thefe lawes which are written in the heart • and they differ from the lawes of nations, or municipall lawes ofcounmes.E/fy 34.5. faith, they have tranfgref- fed the laws , changed the ordinances and, broken the ever* U fling covenant :they have tranfgrefjedthe L.*WJ,that is, the municipall Lawes of the co mm on* wealth : they have changed the ordinances: that h, thefe things where- in all nations agree ^ as not to doe wrong to Grangers, to embafladours and fnch : and then he commeth to the greateft of all} they ha#.32.32.becaufe lacob halted upen his thigh,therefore the children ofifra- el eat e not of the fine w which Jhranke, which u upon the bel- low Of the /even precepts of Noah. 4' low oft be thigh unto this day, So were thefe feven pre- cepts delivered by tradition. The firft was againft ftrange worfliip or idolatry, that they fhould not worfliip falfe gods ; an dthis they called gnabhuda zw^ftrange worfhip. The fecond they caltedit gndlbirkath hafhem, that is, they fhould bleftc the name of God. The third was gnal (hepuhth dam- ntim, that is, he was forbidden toihed innocent blood. The fourth Wzsgnalui gniriaf\m is,he fhould'nordefile himfelfe with filthy lnfts. The fift was gnad hdgazael, de rapina; that he : fhould take nothing by violence or theft. Thefixt was : gnal kadinim dejudiciis. Th6 fe~ venthv/zs, abhdr mint dchai, ne menbrum de*vivo -, that he fhould not pull a member from a living creature, and eate ©fit. This precept they fay,was given laft to Noah^Gcn.9 .4. but the fie/h with the life thereof which is the blood thereof fhall j ee not eate: that is, (as thelewes interpret it) yec fhall not pull a member from a living creature,& eate of it,as the wild bead: doth; but to flay untill the bead be killed,and then eate the flefh thereof: neyther fhall ye eate the blood while it is hot, as if it were yet in the bodyrthis is cruelty ,& againft a morrall precept-to eate hot blood while the life is in it. for where the reafon of the Law is perpetuall,the Law muft be perpetuall.The reafon of the Law is;ye fhall not eate bloodbecaufethelifcisinit; folong as the life is in it,yee muft not eate it: and fee how this finn^Ezek-^. 35. is matched with other great finnes. Tee eate with the blood \and lift up your eyes towards your idols , and Jhed blood, and (hall yee pejfejje the land} The morrall tranf greffions of the Law joyned with it here, fhewcth that k is cruelty to eate hot blood, Levity. 27. which was theceremoniallpartof the Law: and the Apoftles in the counfell, Ael.i 5. forbiddeth thenjto eate any thing that was ftrangled ^whereby they meant the ceremonial! part of the Law. G Whe- /■ mrrm: orn ft}i2 Sy D>an mate ^y rwy oSy Sun Sy nonn Sy 7 How this precept of N»*h not to eate bloed istobeunderftaod. Where the r e * fon of the Law is perpetu ^11, the Lawispsrp ct u»!l. 4* Exercitatietis Divine. Lib.* Of eating of blood,fct more in the appendix of Command. G, Why the Apoftles for- bid to eate blood or things itrangled. GodatthcKcginnmg taught his Church b'x tradition ajid not by write. Conclhfan. Whether arc we to take thefc precepts as cercmo- niall or as morrall ? The moft of thefe' are morrall precepts, and the fame which arc fet downe againe in the Law : For when the Apoftlcs biddeth them abftaine from fornication, -^#.15. It is the fame that is forbidden in the fourth precept given to No a b y not rtvelare turfitudinem, and to interpret here, fornication, for eating of things fa- crificedto Idols, feemethtobe a ftrained fenfe: for that is forbidden already by the fir ft precept,to Noah. And to uncover the nakedneffe according to the phrafc of the Scripture, is meant of bodily pollution and not of fpirituall fornication. Now befides thefe morrall precepts fet downe by the council], they interlace this ceremonial! precept defuffocato y forbidding to eate things ftrangled ; and they give the reafon wherefore the Gentiles fnould ab- ftaine from thefe, Att.i^.n. For Mojftsu read in their Synagogues ever} Sabbath, as if lames fhould fay, they profeffe not oncly the morrall Law, but alfo thecere- raoniall Law yet$ therefore yee Gentiles fhall doe well to abftaine, from thefe things which may give them offence. The Iewes refpe&ed thefc precepts m oft ,becaufc they were kept in the Church even from Mifodayes. The Hcbrewes adde further 5 that there was no other precept given untill^f4)&4widayes; then God added the precept of circumcifion,and afterwards taught them to feparate riches. The Lord taught his Church in her infanciethis wayes by traditions, and not be write: and cv^n as parents teach their children the firft elements by word, and afterwards by wrirafo the Lord taught bis Church hrft by word,arid then by write. The condufion of this is.Thc Lord never left his Churcfi How God reVedled himfelfe to his Thophets. 4* Church without his word to dirc£ her: before the fall, r he fpake immediatly to Adam and £w 3 & taught them. la the fecond perie>d 3 he taught them by thefe fe ven pre- cepts. In the third period, by the Law written, and in the fourth period by the Gofpel. EXERCITAT. VII. Of the dfoerje *toajes how God revealed himftlfe extraordinarily to his Church. Htb.x .i.Gedwho atfundry times ^nd in iivirs manners fiakt in times paji unt6 the Fathers by the Prcpbcts. GOd manifefted himfelfe to his Church; firftby prophefie, fecondly, by the holy Spirit,thirdly by yrimmd Thummim^ and fourthly by the poole Betbef di. Fir ft by prophefie* There were fundry forts of pro- phecie:thefir{iwas/^* face to face, to M*yji* one- This fort of prophefie wasthehigheft degree of re- velation; and it drew neareft to that fort of vifion, which wefliall get of God in the heavens. He mani- fefted himfelfe to jAoyfcs face to face, and hee knew him by his namc,that is , not onely by the face,as Prin- ces know many of their Subjc&s ; but he knew him inwardly, and liked him: this vnsnotitia tpprebtiienu* Aityfafaw God face to face, yet he faw not the ef- fenceofGod, forheedwellcth in a light inacceffable. Ubn faw God three manner of wayes.f irft,in his incar- nation, he faw God dwelling amengft men ia the flefh G 4 here- v God rcvtaled himfelfe to his Church foure wayes. Sundry farts of pro- pheti % B <, How th« Lord manis f«fledhimteif«to Mofes. tohn&w ChriA \V 1« ttyitAT/tA'j) 44 Exercitatkns Divine. Lib. Diffcrcacesbcfcwixt the revelations made to t-U* I Jcs y and to the reft of the Prophets. Z)^0Y2« Vi$r. 3 : here. Secondly, in his tranffiguration upon the Mount, Thirdly, in the Spirit upon the Lords day, Rcv.t.io. Although hbn lay in the bofome of Chrift and was his beloved Difciple, yet he faith, Nt man hath feem God at any time, : the onily begotten Sonne jstbteh is in the bofome efihe Father he hath declared bimjth. 1 . 1 8. WhenGodfpaketo Mojfes^ he fpake tohisunder- derftanding immediatly. A man hath a right eare,and alefteare; the underftanding is like the right care and thephantafieislikethe left care :hee fpake to Moyfis right carc,to his underftanding : but when he fpake to the reft of the Prophets, by fome fhapes and vifible formes- he fpake firft to their left eare. Moyfes faw no vifible fhapes nor formes.except onely in the entry of his calling, when he faw the bufh burning, Exod.$ . 6. and the Angell comming to kill him in the Inne^Extd. 4.24. and when he faw. the paterne of the Tabernacle in the Mount, Heh.g. but ufuallyGodmanifefledhim- fdfeto h's underftanding, Secondly, the other Prophets were aftoniflied and weakned at the fight of God. D*0.9,i?. and I Daniel ftixtectandwa* Jtcke eettaine dayes y and 1 wasaftonijhed at the viftom , So Ezekiel fell upon his face when the Lord revealed himfelfeunto him.Chap^.2y.But M*y- fs was never affray d at the fight of God but t wife. Firft when he was ro enter in his calling when he faw the bi;fh. burning. jEx#^3.^. Secondly, at the giving of the LkW.Hcb.l 2.21. Thirdly, Mtyfcs needed not fuch preparations before he propbefie d 5 as fome of the other Prophets did. Elifba before he prophefied^ called for a Minftrellto fettle his paffions ; that he might be the more fit to receive his prophefie, 2 Rinv, 3.15 .But Moyfes needed not fuch a prcpe ration,. oSo*/Wwhcn he was raviflied to the I third heaven, this knowledge which he got, was in- \ & telleauall, How God repealed bimfelfo to the (prophets fire. 45 intelleauall, and it was neyther by the fight,nor by the phantafie: and whether the foule was in the body here lanquim in orgw^vcl tAxyuam in fede onely, it maybe doubted. The fecond fort of prophefie,was by vifion- as when Mqfcs faw the bulh burning, this was prcfented to him when he awas awake ; this was the meaneft fort of revelation, x*T »■+«'• The third fort was x*7*p*r7**w, when fomething was prefented to their phantafie in a dreame. Thefe vifions which he flicw to the Prophets,fome- times they were of things which really exifted-as Zacbe- tie faw lefuth the high Prieft, and Sathan {landing at his righthand. Z*ch.%. Sometimes of things that might be and was not ; as Zacbtrie faw two women carrying, an EfbatbyZacb^.^ and fometimes of things that were, nor, nor never could be: as the monftrousbeafts Ihowne to Darnel, and to John in the revelation. When the Lord revealed himfelfe to the Prophets in thefe vifions: fometimes he fpake mediatlytothem by an Angel. As EW.3,2. God is fayd there toap- peareto^/^5 but ^5.7.30. anAngel is-fayd to ap- pear e in the burning buin. Sometimes againe in thefe apparitions, he immediatly appeared to the Prophets. /ok 12.40. Hen blinded that cyes$c 9 thefe things bet faydwbenhcefm hisghrkjOnte is >when he faw Chrifts glory. When the Angels did appeareto the Prophets in thefe vifions, they appealed in the fhapes of men, but they never appeared in the likenefle of women, farre leffeinthelikeneffe of beafts 5 as the Diveli doth: there. fore Levit. 17. j. they jhallxtmsre ejfer their facrififts un- UDive/s , in the Hebrew it is ^ejhegfiirem^to the hoarie ones^becaufe the Divell appeared in rjiefe fhapes, Wheu the Cherubims appeared they carie the face of a man, 5lL the Ste litnlmdt purgMmt. rtfi 4 The Lord appeared^ Ms Prophets fometimes immediately ^rdfomes times by an Angela ^ The Ange?3 mr sppea- * red in theliktncfle of nen,butnotinthc like* neflfe of women 01 be aftr Dn)^i 4*here (honld be tranflated,^*. When the Angels appeared to the Prophets, there was more glory in them,thcn in other men 5 although foinetimcs they concealed this glory for a while, as may be feene Gen.iS. comparing it with ffeh.i^.2. When P**/faw an Angell ftanding by him in the like- neffe ofa man of ^4^0/4$ there was more glory in him, than in all the men of MB*dmiM^0;t&jp t Be- caufethe glory of an Angell did fhine in him rand in this fenfe it is fayd, ^#.£.15. that thej Jaw the free oj Steven as it bdd heene the face of an -^W/, that is, his face did flrineabove the face of mortall men, as when the Angels appeared in humane fhape. But whea the Lord appeared in the likeneffe of a man , then his glo- ry farre exceeded the glory of an Angell, Efa.6.1. I jaw the Lord fitting npon a throne. Firft, he was fet upon a high throne. Secondly, his cloathes reached dowue to the ground, which (ignifieth his glory \ the hemme of his garment touched the ground, which fignyfied the humanity of Chrift: and the Seraphim covering their Facts, beeaufe they could net behold the glory of God. And whea the Lord appeared in thefe vifions^ he appeared in the likeneffe of an oldmaa : as Daniel Jaw the Ancient tf day tt fitting upon 4 tbrpne^Dan.j.f. and Reve.i. 14. when the Sonne of God appeared 5 his haire was white as wooll 5 and white as Snow: but the Angels oftheLerd appeared in the likeneffe of young men, Jktok M.j . andthe Chcrufeims were made like young men. Which of the prophets faw the moft excellent vi- fions, Ezekiel Bow Godr wealed himfelfi to the Prophets ^c. 47 Exekielhw the moft excellent vifions. Efay faw the r Lord fitting upon a throne,E/S. 6. i . but this was a vifi- on of judgemenr,to make fat the hearts of the people. l but the vifions of E^ekiel for the moft part were of Chiift and the building of the fpirituall TemplcThefe vifions were fo high,that the Iewes forbad any to reade them ante annum facet dotalem^ that is, before they were thirty yeares of age. Whether were the revelations by vifions, or by dreams,or that which wasintclle&uall more perfed ? 7#fl»/#anfwerethjthatthe vifion which was to the phantafie,was more agreeable to the nature of man, and r to his eftate here: But that which was immediatly to the under ftanding, commcth nearer to our eftatc in glory. It is generally to be obferved here jthat in all thefe forts of vifions, and apparitions, they underftood that which they prophefied : and therefore the Prophets were called vidcntes^Scer s y I*b. 13. i. mine eyes batb/eene all thefe things /nine eares hath heard tbem^and I under ft and them aS. Pharcah did not underftand thefe things which he fa w y therefore he was not a Prophet: So Behbaffer when he faw fingers writing upon the wall, he under- not that which he faw,and therefore he was not a Pro- phet : and fo caipbas underftood not what he prophe- fiedjeh. 1 i.They were like unto men who arc purblind and fee not a thing diftin#ly : and therefore defires o- thers to tell them more diftin&ly wharit is .The Iewes fay of thefe, that they were $6?™ mm s o*f3To/,that is, they were ftirred up by God, but they fought not the Lord. And of Balaam they hy y prvf>ketavit ex volnntate Dei Jed mn tepit qn$i prephetavit. Daniel at the firft un- derftood notthcprophefie,but the Angel revealed it unto him, Dj*. 8. 1 7. So the Lord appeared to them in Drcames afchedid 1 before E^e'^eli Yifion* for the moft part were of Chrift : and th* fpiri- tuall Temple, The Prophets uuc?er- ftood thefe things wkich theyphop)xcjf4 f N3J K33a.in' trn Exercitatkns Divine. Lib. flioSnntya IVUWWMU nBTVl before to them when they were awake, and fometimes thefe dreames were 0^0^/30*/**, dreames in which they fawfome fhapes andvifions. as/4fl>£fawaladder in his dreame : fo Abraham in his drerme, faw the Car« kafes and foules lighting upon them.a^, iy. 8. Z>*. Kiel faw the foure monarches, reprefentedbefoure vi- fiblefliapes 5 D^.4. and fometimes he revealed him- fclfe fine Jymbolo, without any vifible fhape; as to lofeph, Matt. 2. and to the wife men, M*M. 12. The Lord was oneiy author of thefe dreames, there- fore.*?**. 37.7. when lefefh is called bagnalchalamoth y it is not well tranflatcd Urdcfdre4mes > for God him- felfeisonely Lordofdreames*The Scventie rranilate it IwvviAM, infmnUwr^iwA it fignificth nor fimplea dreamer but him who dreamcth often, therefore chalamtth is in the plural! number. If the Lord revea- led himfelfe in the forepart of the night as heedid to ^r*te*,then it was called Tardema, a dead fleepe, I Sam. 2 6* cecidit fifor dminifufer eosid eft magmsRut if in the latter part of the night, then it was called cha. lam y a dreame. To fomc hee revealed himfelfe in a dreame, but he gave then not the interpretation of it, as to the Butler and Baker. Somehad the interpretati- on of the dreame, but not the dreame ,as lefefh u 2^ebu- £Wws£*rhadthedreame,but Daniel the interpretati- on of it, but the Prophets of God:had both the dreame and the interpretation of it, as Daniel. The heathen fometimes had both the dreame and the interpretation, as the Midianites had of the Barly cakejud.j. but this was for to their deftru&ion : but the comfortable dreames and vifions,with their interpretations 5 were onely revealed to the Prophets, fer the good of the Church. Whether was^he revelations hy dreames, or by vi- fions the more per fed revelation?' Menfive The t?r©pfce!sliac! the dreames with the inter- J pretationjof thexn. How God repealed himfelfe to his 'Prophets. 49 tmcnfive the revelation by vifion was the more ex- eclkvizfaxxtexttftfive the revelation by dreames was the more excellent, and that by virion came ncareft to that which was intellecluall, for they had no ufe of their fenfesin it 5 & thevifions were prefented to their under- ftanding only. When we take up a thing by fenfe.ftrft the fente tranfmiteth it to the ptjantafie, and then the phamafiefendeth it to the underftanding • this is the moft imperfeft fort of knowledge. Secondly, when the vifion is prcfented to the phantafie onely, and the phantafie fendeth it to the underftanding, this is more perfect then the former. And thirdly, when the vifi- on is prefented to the underftanding onely, this is a higher degree. In the Knowledge which they got by dreames, firft, they had the dreame, 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 perfect fort of knowledge, therefore l$el faith jour young men pall fee vifion^ and then he added, your old mtxjhdtt dretmt dre*mes y a$ the more imperfed: fort of revelati- on /''/.a. a 8. It may be aflced why God revealed himfelfe this way by dreames ? The rcafons werethefe. Firft thefe things- which we begin to tbinke upon when we are awake we begin to try them by reafon, and if reafon approve them not then we re jed: them, but in a dreame the mind recei- veth things not examining them by reafon. In mat- ters Divine the leffe that reafon have a hand in admits 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 then judges. » Thefecond reafon why he taught his Prophets by H dreames ext4ttft9a t Somethings are preftas ted to theienfe/ome- thing* to the phautalie, and fome things to the underftarKting, ssinf. The reafbnt why God rwaled himfelfe by dreames. Reafon U Reafon z\ Exercitatiom Divine. Lib. i. Retfon. 3. How the Lord revealed hirafelfe to his Prophets by the holy Spirit, DpupHsinTeii* CD^Din What fort of revelation was by Vrim and J Thuntmim* £&&& dreames was this, to let them fee how farrc his power exceeded the power of man ; for matters cannot teach fchdllersjbut when they are awake and giving heed: but God can teach his Prophets in a decpe fleepc and inadreame : which gave the Prophets to undcrftand what great comina&demefit, the L®rd had over all the faculties of their mindes. Hce revealed himfelfein dreames to them, to let them under ftand,that death tooke not away all know* ledge from man,and that there was another way. to get kaowledge,than by difcourfcor reafon, . The third way, how the Lord revealed himfelfe to hisProphet^- was by rmh bakfadefl) y by the holyfpi- rit ; then the Prophets had all the ufe of their fenfes- hearing one fpeaking to thejD,as we doe every one ano - ther,and feeing, &c. and the more ufe that they have oftheir fenfes,the more unperfed was their revelation. Others diftinguifh this fort of revelation which was by the holy Spirit, from that which was properly cal- led prophecie : they fay thefe who fpake by the holy fpirit,& were Prophetstn that fenfe, they were not cal- led to attend ftill as Prophets. fuch as was David a King; & DAniclz Courtiour : But Efay and Uttmj were Pro- phets properly fo called: becaufe they waited ftill,and attended in the fchoole of the Prophets. The fourth way ,how God revealed himfelfe, was by vrim & thummim, and they are alway es joyned toge- ther except in two places of the Scripture, Exod. 17.2 1. and 1 $Am<2$.8. This was a different kind of revela- tion from the former -.for by this the Pricft did not pro- phefie 5 ncythermade fongues to the prayfe of God: but having put on this breaftplate, it was a figne to him that God wouldaufwcr thefe doubts,\vhich he asked of him^&itiscallfcdtheBreftplateof judgement, mijhpat fignifieth,eythertheadminiftration of publike judge- ments Hi>w God revealed himjelfe to his Prophets. ments 3 £/* # 4i.3. or private affaires, Fro.i$. 2 3, ejlqu/ Abfum'ttHT abfqe judicztythat is : becaufc bis family is not rightly adrainifirat. It is called then the breaftplatc •f judgement: becaufetfoe Lord taught his people in their doubtfull cafes 5 what to doe, by this vrim and thummim* Exod.tZ^o. Thujha/tputtfi the hredjfplate Vrim and Thummim. Some hold that the twelve pretious ftones fetin the breftplate, were called irim zn&tbummzm: as Kimcht\ but the Test maketh againft that : for the breaftplate,andthe^r/waad the tbummim are diftin- guithed verf.30. Some of the Iewes againe incline raoft to this ienfc$ that thefc two wojps vrim and Thttmmim 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 pretious ftones given by the Lord hirofelfe,to be fet in thebreftplate: and an Ancient lew called KMi Bechai marketh, that thefe two are fet do wne cum he dem$*flrAtivo for their excel- lence. Neyther lakh the Lord thou (halt make vrim and thttmmim as hee fayd of the reft of the orna- ments of the Highpricils, thou flialt make this or that. It is commonly holden that the letters did fhiae out ofthebrcaftplate of Aarw^ when the Lord gave his aafwersto him, that he m ight read the aafwer by the Ietters«but this could not be, as may appearc fcy the forme of the breftplate following* Ma The 5* The breaftplatc and tkt Vrim and Thumim are diftinguiaicd. What this Vriin and Thumniim were. H timtfirst/yow The letters did not ' naafceupchcajilvvcr* J 5* Exer citations Divine. Lib. The forms cftbeB*eaf}pl<>te t D 1 When Dj-w^ asked of the Lord, i Sa?h/±<.12. will the rnen cfKetU dciivf mt and my men into the hands of Saul ? the Lord fayd ff/gir#,thcy will deliver- thee: here the letters in the breftplare would have made up this wholeanfwer- iod ixomlebndi, Ssmech from lofeph y Gimel from or in the fubject, but oncly as- in the figne, fo in the Apoftles garments aadfhaddow 5 they were but a figne of their power which they had in hea- ling miraculoufly-, and fo was vrim and thummim but a figne of this, that the Lord would anfwer the Prieft. The vrim and thummim were not aiwayes with the Arke; for all the time of ^nW they asked, not counfell of the Arke,i chron.iy$. Letusbring againe theArke of our God unto us: for we enquired not at it^ in the dayesof Saul- y they went ufuallyio aske counfcll in the Taber- nacle and San&uark of the Lord, Jud.20. they went up to 5//*, where the Tabernacle was, to aske the Lord then the Arke was in the Tabernacle: but when the ArJce was feparatcd from the Tabernacle , they might faaificc in rhe Tabernacle. So rhej might aske the Lord here by vrim and tlhrnmim although the Arke H 3 was rmrv There waited foure letters in the Breafta plate. How the Lord taught ! the Prieft by Vrim and The Vrim and Tnum- mim were a figne oncly that the Lord would anfwer thcPrieftt The Vrim 'and Thums mim were not ever w«h theArke* 54 Exerchations Divine* Lib. I. They ask ed connfcllof the Lord at the Arke by the HighPrkft, Ho(v he ftood whoafe ked counfell by Vrim and Thumsnim* >}*h The Lord by Vrim and ' htr: tnimai(vvcred di/rin<£Uy to every que- I was not there. When the Highpricft asked counfell for David fit Noir.thc Arke was not there nor the Tabcrna* cle; but onely vrim and tbummim : but when the Arke and the vrim aad tbummim were together, they al- vvayes enquired the Lord before the Arke 5 and when they were fcparated; they turned their faces towards the Arke 3 whercfoevcrk was, when they asked coun- fell by the judgement of vrim and thutnmlm. When ■David was in Zi?Ug, 1 Sam,-jo» he asked counfell of the Lord by the Prieft: but neyther the Arke nor the Tabernacle was ever in Zlglag a towne of the Ffnli- films* When any are fayd, to askc counfell of the Lord, who were not Highpricfls^ as the ifraelites are fayd thrice to askc the Lord.W. 2 0.18. xSam.i 4,37, 8:23.2. 1 chron. 14. they are underftood to have done this by the Highprieft,for Num*ij.%i.I>yfh(*a is commanded to aske counfell at the Lord, by E/eazer the High- prieft. The manner how he ftood who ask6dcouafrll of the Lord by the Higbprieft ? // .:' _____ ihhmmim^ 1 HoId God rea,ealedhimfelfe to his 'Prophets. 55 Thummimbut in great and weighty matters; as David after the death of Saul, i Saw.i. So 2 Sam.%. they asked the Lord,for the King^or the commonwealth or f©r a tribe, or for making of warres, but in matters of leffe momcat they asked not the Lord, by Vrim 'and Thum- mim : as if anything had beene committed to ones cu- ftodie,and it was loft • they did not aske the Lord for it by Vrim and Thuwmim. but the oath of the Lord was betwixt them y Exed. 22.11. When they got their anfwers by Vrim zndThummim, the Lord confirmed their anfvvcrs fometimes by lot. hsiSam.io.%, heaskedfirftbyTr/w and Thummim, who fhould bee King ? and then it was confirmed by lot. So when hfb'n* divided the Land* Firft, he got his anfwer by Vrim and Thnmmim, and then hee bid- deth them cafl lots 5 & as their lots afceaded 3 he diftribu- ted unto them, Num. 2 6* 5 5 . When the Highpricft con- fulted 3 he ftretched out his hands unto the Arke of the Lord. 1 Sam. 14.1^. collige manum tuam^draw in thine hand. The difference betwixt the predi&ions of the Pro- phets and the Pricft 5 by Vrim and Thummim was this. The Prophets when they foretold things, vt futura in feipfiSyZS tofalloutinthemfelvesj then they alwayes fell out: but when they foretold things as they were in their caufes^then they might fall out 3 or not fall out. Example, Efiy faith to Ezekias^fctthy houfe in erd&rfir th$ufhalt dye^andnot Uvefifoy.^ZA ♦.looking to thefe- condcaufes, and to £***/*, he fliall dye. But looking to the event, he /hall not dye. S« 1itog.21.20. The Lordthreatnedtobringa judgement upon Ach&b, and yet upon his humiliation fpared him. So the Lord threatned Ninivejorty dayes and Ninive fhail he dejlroy- ed Jonah ^^ and yctwhen they humbled thcmfelves they were not deft royed. But that which was revealed __„_ b y They asked counfell by Vrim and Thummim onely in matters Of weight. God confirmed hit an- fw«i s fomeumes by lot, A differs eebetweene tfee predifHons of the PrieftsbyVrimand Thwmina,and tbepres di£Uonsef the Pro- phets* Prophe/iesasthere- fpe& thefecond cautes and events, Exercitatiorts Divine. Lib. ii OhjeB. Anf*. Depottt % RomM<^$ . »nW aradice, JTV a falfe derivation. £*J3in tradice, fJDK a falfe derivation toexdudcthcradicall letter, for there is duplex Afc»»,heteand AUph is excluded. - » *Al)0fttt. bytheHighpricft, when he tooke on Print andThum* w/^tookealwayes effect. But it may be iayd,/jwf. 20. 23. /&4# /g^ up to the hattcH again]} the children ofBeniamin our brother *? The Lord anfwered, goe up againfl him. And yet they were killed. In this firft anfwer the Lord (heweth, that they had juftcaufetomake warre againft Benjamin ; but he an fwered not to the fucceflb of the battel!, becaufe they were not as yet humbled • and they trufted too much to their owne ftrength. But when phweas demanded what they fhonld doe w>/T2 8< when they were hum- bled : they got a direft and more diftind anfwer : goe up 3 for to morrow I will deliver them into thine hand. Bellermine the Iefuitc, that he may prove the infalli- bility of the Pope in judgeing in matters of faith 5 al- ledgeth the Prim and the Thumnum^ which were upon thebreftplateoftheHighprieft; which dire&ed him that he could not errc in judgement. But this reafon isfaultiemany wayes. Firft, in the derivation of the names • for he deriveth Prim from the root jara which fignifieth, to teach; whereas it is derived from or to give light. So he deriveth thummim from the root Aman^ which fignifieth to beleevej whereas it com- meth from tamam^ to make a thing perfect. The fe- ventietranflatethefe words, j^w**/ «A«0€/a, as yee would fay, manife/latiotjr verity. And fodothtf//- rome. But this they doe f«7**a*Wf, and they refped more the end here, wherefore they were put into the breftplatc, than their proper fignifications. For as Vrtm properly fignifieth brightnefic, and figuratively ejrc This giftlafted in the Church, till the fecond Tem- ple was deftroyed. The Iewes by a certaine kind of Kabbah called gematr)a y obferve upon Hagg. 1,8. it is written there ekkabhda y I will be glorified, becaufe the word wanteth the letter n m the end of it, which let- ter fhmdeth 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 feate, and cherubims. Secondly, the fire from Hcaven.Thirdly, the majefty of Divine prefence called /Www.Fourthly, the holy Ghoft.And fiftly, Vrim and Tbummim. But this rabbinicallVbbfcrvat ion is moft impious, andfer- vcth to overthrow all the whole New Teftament, to deny How God revealed himfelfe to his Prophets. 59 ! deny Iefus Chrift, and to condemne hisApoftlcsnnd Evangelifts 5 as though they had not the gift of the holy Spirit when they wrote, during the time q fecond Temple: and this is contrary to the very (cope of the Prophet, Hagg. i«8. Gee up into the mount aim ^ and hringwood io build this houfe^and 1 will take pleafure init b and I will be glorified faith tbeLird^ andHagg. 2.9. The glory oft he Utter houfefiallbe greater then the former, and in this place will 1 give peace faith the Lord. Whether were the Arke,thefWj» and Thummim^nd the holy fire in the fecond Temple or not > Although there was greater fpirituall beauty in the fecond Tcmple,thaninthefirft; yet the fecond Tem- ple wanted this typicall Arke,the Vrim and Thummim^ and the fire ; therefore it is but a fable of theirs, who fay, that Titus after he had deftroyed the fecond Tem- ple, brought the Arke to Rome in his triumphes- but the Arke was never feene in the fecond Temple $ and lofepbtts^ who was an eye witnefTe of Titm triumphes fhewethjthatitwas onelybat the table of the (hew- bread which Titus carriedaway in his triumphes^and is feene yet pi&ured there. The Vrim and Thummim were not in the fecond Tem- ple,but the graces fignified by thera. But it may bzhy±Ncbem.7.65 .and Ezra.i.t^That theyfhouU not eate of the mo(l holy things, untitl there ficod up a Priefi with Vrim and with Thummim. It is the manner of the Scriptures to exprefTe the na- ture of the Church under the New Teftament; by fi- gures and types which were under the Old Teftament : fo by Vrim and Thummim which were in the firft Tem- ple, to exprefTe the perfection of the Priefts, which fhould be in the fecond Temple. The lafl way, how God revealed himfelfe in the fe- cond Temple, was by the poole Betbefda: when the I z Anocll n*t* *s4nfn». The A rke was not in the fecond Temple. Oljcft* ts4nfe. The new Teftament exprefleth things fomc- tiraes u^der types of the old TtfUmenu How the Lord revea- led himfelfe by the pooUBethrfidt do Exerchations "Diy'me. Lib. An Angell eanno't worke a Miracle. What Angell wrOBgnt thi J Miracle. Comlnfon* Angel came dowwe at certaine times to ftirre the poole, then whomever after the fir fi troubling tftbe -water flepped in,berras cured of whatsoever diJcafeJvb ^.^At was not the Angell that cured them here:for it is a true Axiome of the Schoolcinen, pars nature nonpotejl piper are m- Hiram, an Angell is but a part of nature , therefore hee cannot worke a miracle,which is above nature. It was Chrift himfelfe who wrought the miracle, it washec who loofedthe prifoners^Tfal.1^6* Mattir^isfo to loofe the bound,that they have ufe both of their hands and feete, to leape as freely as the Grashopper dothjvhkh hath legges u leape upon the earth^Lev/t.i i. 2 i„ So the di- feafed were" loofed , that they might leape and goe fireight upon their owne feete. By Angell here fome tmderftand the power ©f God., who ufeth his Angels, as his nainifters to worke many things below here ; and therefore the Seventy put God in place of the Angell, as Ecc/ef.J .6 t Say net he/ore the Angell, that it was an ey> rour. But the Seventy tranflatc it *£ m> em* ^ oe^™ 0s*> for the Chaldes ufe to afcribe the worke of God to hismimfters, the Angels. But it is better to afcribe this miracle here, .t^the Angell off he covenant Iefus Chrift. Tcrtull/auCaii)Y,ihajL the.operation of thefift> poole feeing 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 ficke perfons to come unto him :as if he fhould havefayd, hethatdciires to be whole 5 let him not come to the poole, or expedthe commiag downe of the Angell : forwhenbeconimeth,he healethbut one- but come unto me,and I (hall healc you all. Theconclufion of this is, feeing wee have a more clcare manifeftationofthe will of God by Chrift, than they had unde&thc Law • let us beware to offend, him now. He that dejpi/ed Moyfes ImJItb. 10.28. dyed with- out Of the ?iect£it) of the Word Written. 61 $ut mercy ^under two or three mtnejfes^ of how much forer ftnijbmem (hall we be thought worthy ef : *fwe tretde under foot the Sonne of God, EXERCITAT. VIII Of the neceffity of the Word written* Job. 20. 3 i.V But theje are written that yee might beleeve* G 0d thought it ncceffary, after that he had taught his Church by Word • next to teach her by write. There is a twofold neceffity. Thefirft is called anab- folute neceffity : the fecond> of expedience. Agairie 5 Gods revealed will was neceffary to all men,as a cauie$ but his written word was neceffary as an inftrumentall caufe; and this word is confidered eyther eflentially, or accidentally. Effcntially for the written word : this written , and unwritten w r ord, differ onely as a man na- ked 5 andcloathed; for there is no change in the nature and fubftance here. And that we may the better under- derftand the neceffity of the writing of the word, wee muft "diftinguifh here the ftates of the Church. Firft 3 . fhee was ina family or oeconomike. Secondly, jhewas Narionalljdifperfed through the countrey of the Iewcs. Thirdly 3 flie was Ecomenicall or Caiholicke,difperfed through the whole world. So long as fhee was in a fa- mily, and the Patriarches lived long, to* record to the pofte:j*y 3 the word and the workes of God 5. then God taught his Church by his word unwritten. But when his Church began tobeenlarged>firft;chrough IudeJ 3 &: then through die whole worid 5 then ne would have h.s I 3' {MolutA Scriptur* eft neeejfari* a; wvoLiliov %erbn& The word confidered elfentially or accir dentally. Simile, The eftate of the Church conlidercd three wajes. &z Excrcitdtions Divine» Lib.i. Why God would havi hi* word writ* en. God revf aleth himfelfe raoft furcly to us by his word. @i@ctio]i i .ep hoyoy. The Church is not the Jaft refolution of our faith. '8*0- jinf. Somethings dcfiJttf de 'Vcr^o/^ijfomethings it tttbo ft&e'yjoul not defideprpnartOiCoitiQ* things neither defi'ae neither <& ^erhoftdej. word fee downc in write- becaufe then the Fathers were not offo long a life, to record to the pofterity, the word and the workes of God. Againe he did this to obviat the craft of the Divell,and the counterfeite writings of the falfe Apoftles : It was ncceflary then, that the word fliould be writ- ten, that the Church might have a greater certainety of their falvation. See how farre the Lord comraen- dethuntous, the certainety which wee have by the Scriptures ^ above all other fort of revelation. 7 ?eu\~ 199 we havea/fi a more fur e word ofprophefie: here the certainety of the Scriptures, is preferred to the trans- figuration in the mount. Secondly, the Apoftle GaL i.8.preferrethitto the revelation made by Angels. I fan Angell fhould come from heaven and te neb any othfr Gofteljtt him be accurfed. Thirdly,Chrift himfelfe pre- ferred the certainety of it to Moyfes and the Prophets. If one fhould come from the dead and teach us.Luk^ 15.31. The Church of &>*#£ then doth great wrong to Chri- ftians 5 when they would make the laft ground and ftay of Chriftian faith, to be the Church onely; But wee are built upon the foundation of the Prophets, and Apoftles^ £phe.z,20. the Lord when he dwelt betweene the Che- rubims, hefet the Candlefticke upon his right hand, and the table with the (hewbrcad upon his left hand : to teach us ,thatthe Scriptures are to be preferred ftillto the teftimony of the Church ; and that wee muft reft upon their teftimony primariv. Whether is it an Article of our faith, tobeleevethat the Scriptures are the Word of God or not ? Some things are both de fide, & de verlofidei^ as Chrift is Emmanuel. Secondly,fomethings are de ver- bofideibutnotdtofideprimario; as/Wlefthis cloake at Treat. Thirdly ,fomcthings are defde 3 but non de verb* Of the ?iecejfity of the Word Written. *i JUei % which are the conclufions drawne from the cano- nical! word by confluence. And thefe are eyther drawne from the word generally; as this., that the Scrip- tures are the word of God. for this is evident from the whole word generally 5 and although this be a princi- ple in it felfe, which oughefirft to be beleeved$yet in my conception, and manner of taking up, it isacon- clufion arifing from that majeflyand Divine chara&er which is in the word it felfe : or the particular conclu- fions drawne from the word. They are de fide^nende verbofidei^ as when a maiKoncludeth,his owne parti- cular juftification from the word \ as I lames am jufti- fied , eft de fide mea^ and not a part of the canonicall word, but an application arifing from it. Fourthly, fomethings are neyther de fide ,nor dewrbo fidei. Secondly, we may anfwer to this: whether the word written be an article of our faith or not. The articles of our faith are eyther taken generally, or fpecially : ge- nerally/or all that is contained in the Scriptures, or may be deduced by way ofconfequencefrom the Scrip- tures : then it is not an article of our faith ? to beleeve the canon of the Scriptures, Secondly> fpecially for that which is contained in the Creede$ for the Creede is thefubftance of that which is contained in the Scrip- tures 5 and then it is an article of our faith to be- leeve the Canon of the Scriptures. The Scriptures of God 5 are confidcred cffentially, or accidentally. Effentially, as they proceede from God- accidentally againe, as they were written by fuch and fuch men. As they proceede from God, we muft beleeve them to be true , and to be the mcanes of our falvation \ for faving truth is onely from God. Butifweconfukr them but accidentally, as they are written by fuch and fuch men, then r, is not an article of our faith to beleeve them $ foritraakcth not to our falvation A rtidesc four faith, taken gtnciallyorfpcs cially. The Scriptures eonlide- red e/TemiaJly ©r acci- dentally* ( 4 Exercitations Divine* Lib.i. r*nctdntU ddmn/ibVJs mgatio heretic* i ZttgdtiAefthAreticd per accident fed ignttdtfa mntfldatrmabllss. TgnordntUhtt eft infirz miiatts & negdthefl hx» titled per deciders* Qfieff. Qonclnp^ Mvationprimario, to know that they were written by fuch and fuch men. W ten the books in holy Scripture .carry the names of thofewho wrote themes the bookes of Mcjfes carrie his name 5 if a man fhould deny thefe bookes to be writ- ten by fti*JZ's,Sc then be ignorant altogether of the mat- ter contained in them ; then .his ignorance were damnable, and the denyall of them heretical! $ they have Mejes and the Prophets,/^. 16* But if the writer of the booke be not fet downe in the Scripture $ if a man fhould deny fuch a man to write it, he fhould not be reputed as an hereticke for that 5 and to be ignorant that fuch a man wrote it, this were^not damnable ignorance. Example, it is holden that Paul wrote the Epiftle to the Hebrews ; now if a man fhould deny that PahI wrote this Epiftle, he were not to be holden a hereticke for that, neyther were his ignorance damnable, A man may be ignorant of this or that booke, and yet be faved, and many were faved before the bookes were written, and now many arefavad who cannot reade the Scriptures. But when a man doubteth of the ©rder and number of the bookes in the Canon, this argueth but his un- fkilfulnefTe and infirmity, and the denyall of the num- ber and order of thefe bookes^is but hercticall by acci- demand the ignorance is not damnable. When we beleeve fuch a booke to be written by fuch a 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 the Church: but that which is dogmatical! in this booke, that we muft beleeve out of the word it felfe 5 we being illuminate by the, Spirit. The conciufioo of this is. Seeing God hath revealed his T)?e prerogatives of the holy Writers. *5 his will in his word written to us, and remitted us al- wayes to the law and to the teflimony^Ef&y lO.S./oh.j. 49.Je4rcbthe Scriptures : therefore thofe who leave the Scriptures, and make choyfe of traditions • they for- fake the fonntaine of living water j, and diqge Cifternes to them/elvts that can hold no waterier. 2.1$ . EXERCITAT. IX. Of the fingular prerogatives Tbhichthefecre'aries of the holy G 'ho ft had , who wrote the Scriptures. 2 Pet. I. 21. And the holy men of 'God flake as they were moved by the holy Ghofl. THe holy men of God, who were infpired by the holy Spirit to write the Scriptures : Firft they were immediatly called by God. GaL 1.12. For the Go/pel which / preached J received it not ofman y neyiher Was I taught but by the revelation oflefus chrifl^ they had not their calling from man,but immediatly from God, They had their csllmgintmtuEccleJia^i Cor^.i.fednon interventu Ecclefia: that is , God ordained thefe offices for the good of the Church, and it was for the Church caufe that he appointed them* but they had not their calling from the Church.But Preachers now havetheir calling bothintuitu Ecclefi*^ interventu Ecclefia.lhcic is immedieta* ratione Juppofiti & immedxtat ratione tutu: the firft is, when the pcrfon is immediailyfcpa- rated by God to fuch a calling 5 the fecond is, when thegraces and Culling, are immediatlyjgivenby God When Minifters are called, they have their gifts im'mc K di.n. Trorogative. 1. t$ LintcrtcntueccU. Immediate ^.fopfo't % WtUtSJt 66 Exercitations Divine. Lib. 1. NitephsruSiLibsL'* OljeJS. The Apples and Pros phet* learned their hus mane Sciencesand Artcs from men but not their divine knowledge. Simile. I The Prophets Irnovv ■ ledge was kept by reas ! ding • Dan«2«p« and i Tim, j Trcrovative. 2. The meafurc of the P ro; phctsand Apoftic* knowledge. diatly from God, and fo they have their calling 5 there interveneth no fuppofitum, or mid ft betwecac God and them : but for the appointing and defigning of them to fuch places • that fhey have from the Church. But the Apoftles were called immediatly, both rat tone fte prerogatives of the holy writers. 7* ofaProphettoadmoni/hhim: for Kings ftandinflip- pcry places^ and have nccde of others to advcrtiic them. The Prophets, as they were Prophets, could not erre$ therefore, that collection of the lewes, is moft impious: they fay that Dtvid wifhed to the fonnes of hub fomzxtimgs^ Sam. 3.19* Firftthat fomeof them might dye by the fword. Secondly ,that fome of them might dye of the bloody flixe. Thirdly, that fome of them might leane upon aftaffe. And fourthly, that fome of them might begge their bread. And fo they fay, it befell Davids posterity , for his finfull wifh. One of them leaned upon a ftaffe, Afa was goutifh.One of his pofterity was killed by the 4\vord, as lofias. One of them dyed of the Rixe^s Rehobeam. And one of them beg'd his bread, as Ithojachim. But this collection is moft impious; for David {pake not here by a private fpirit of revenge, but as a Prophet of God: and there- fore when they affigne thefe to be the caufes,why thefe judgements befell IteW/ pofterity • they afligne that for a caufe,whicb was not a caufe. The fourth prerogative, they were holy men. H©li- neffe diftinguifhed them from thofe Prophets which were profane and unfan&ified ; who had the gift of illumination,butnotof fan&ification : the Lord made choy fe of none fuch to be his fecretaries.who were not fan&ified. The Lords Prophet is called vir $irittu y themanoftbeSpirtt^Hofv.i. becaufe he is ruled, and guided by the holy Spirit ,that he become not profaine. If the very women, who fpun the curtaines to the Ta- bernacle were wife hearted, Exod^. 25.. Much more will the Lord have thofe, who are to build his houfe • wife and holy men. Thofe who tranflated the Bible into Greeke , yee fha.ll fee how often they changed their faith, and wercturne-coates:^«//iofa Chriftian he PrerdgM*£% Thepenstnen of" the holy Ghoftjvyexe My 7* Exercitations Divine* See more of SAlmm In the Politiks. he became a lew. Symmachtu was firft a Samaritane, and then he became halfe lew, halfe Chriftian. Then Theodoton, firft he was a f llower of Tatianus the here- ticke, and then he became a Marctemte, and thirdly he became a lew. Bur the Prophets of God, after they were called, continued holy men,and never fell backe againe. God will have no man,butholy men to be his fecreta- rks^Luk. i.~jo.As kefyake by the mouth ej hii holy Prophets* Therefore Salomon being a Prophet, and one of Gods fecretaries,behoved to be a holy man $ and being holy he could not be a reprobate : hence he is called ledidiah, The beloved ofGodji Sam. 12.25 .and whom God loveth, he loveth to the end. * The holy men of God wrote ss they were p^cm, infpired by God ,the Spirit inlightned them, and di- rected them when they wrote : they were infpired three manner ofwayes, firft, antecedent er. Secondly ,pereon- comitamiam-flnd thirdly Jubfequcnter. Firft, they were illuminate antecedenter : when the Lord revealed things to come to his Prophets, and made them to write his prophefiesjtheatheir tongue, wasthepenof a fwift writer^ Pfal.45.1. That is, he not onely indited thefe prophefies unto them 3 but alfo ruled them fo, and guided them in writing, even as a maftcrguideththehandofa young child, when he is learning to write* Secondly, he infpired them in writing the Hiftories and A&es, after another manner per concomitant iami or that which was done already, hee aflifted them fo in writing it downe^that they were able to difcerne the re- lations which they had from others, to be true : as Luke knew «*p//22*, accurately the truth of thefe things, which he had from thofr, who had heard and feene Chrift; and he made fray*™, a perfed declaration of them, - There Ittut. Cantc cedinter* **ti {{*bfa*tntcr< How iJ^f differed fro TcrUmiid B truck* The prerogatives of the holy Writers. 75 there was a great difference betwixt him and Tertitts^ who was Pauls Scribe,and wrote out his Epifttes^Rom. 1 6. 2 j. or betwixt him and Bar»cb, who was Uremics Scribe5.fcr.38.they were not *V°>p** ji the fecretaries of the holy Ghoft, but d^oy^ot difcribebant ab a/iejhey wrote onely thefe things which leremiah and Paul indi- ted to them • neyther was fan&ification required in them,as they were their Scribes, But the Evangelifts who faw not (Thrifty yet they were the Secretaries of the holy Ghoft., and holy men ; as they were his Se- cretaries,^ directed by him to write. Thirdly ,he affiftedthem in writing fubfequem\r^\\o. holy Ghoft revealed things to the Prophets long be- fore 5 but when they were to write thefe things, the fpirit of the Lord brought the fame things to their me- morie againe; and indited thefe things unto them which they hadfeene before in vifion. Icr.$6.i. Take. thee * roule^ and -write therein all the words that I havefyo- ken to thee^ again ft Ifrael and againft luda^ and againft all the Nations ; from the day that 1 (pake to thee, even from thedajes oflofi^mtothss day So Ioh.14.,2 6. the comfor- ter which is the holy Ghoft whom the Father will fend in my name^ he (hall teach you all thing^and bring all things to your memory which I have told you. Thefe Secretaries of the holy Ghoft, when they \vrote,habebant liber tat am exercitij^fdnonfpecificationtSy as they fay in the Schooles, they were not like Blockes or Stones, but the Lord inclined their wills freely to write: which putteth a difference betwixt them, and the Sybils, and other Prophets of theDivell, who were blafted, and diftra&ed in their wits, when they prophefied. When Ehjha fent one of the children of the Prophets ,to annoy nt Jehu 5 one fayd to hira, where- fore commeth this madde fellow ,2 Ktng*9.£ 1 ? they tookc the Prophets to be madde, like unto the Heathifh Pro- L phcts. rexenitt) L\hert4i< Lj}ecific4fimU A difference bstwixt*. theProph csofGod * and the Sy btles^x Pro- phets of the deyiil* 74 Exercitations Viyine. Lib. I. r^ajn* j Th?Froplit$did not ; write with paine and Audit. phets, but they were inlightened by the Spirit when they prophefied, and the Lord rectified their under- ftanding, and tooke not away from them the right ufe of their will. It is fayd of Saul y when he prophefied, that the eviilfpirit of Lord came upon him,i Sam.iS. io. And the chaldie Parapbraft paraphrafeth it, chc began to be mad : the Divell flopping the paf- fagesofhisbody,he wrought upon his melancholious humor, which is called Efca diabolic the Divelsbaite- and then it is fayd, tjthnabbejmpnlitfe adprophet&ndum^ which is never fpoken of the true Prophets in this Con- jugation, Although the Lords Secretaries had Ubertatem ex- ercitij^ yet they had not Ubertatem fpecificationk ; that is, they might not leave that fubjeft which they were called to write,and write any other thing, 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 Ghoftenfpiredthem, they did it not with paine and ftudy,aswed©e» but it came freely from them with- out any paine or vexation of their fpirit. The Princes when they heard Bar uch read the prophejie of leremiah^after that it was endited^ they asked how did he write all the fe words At his mouth ? and B Much anfwered them y He pro- nounced all thefe words to me with his mouth y and I wrote them with inke into the Booke^ /ere. 36.17. 18. Salomon faith JLccles, 1 2 . 1 2. In making many bookes and in reading there is much wear incfio of the fefb^ but this was no wea- rinefie to them 5 for they wrote this without any paine or labour: and hence it folio weth, that thofe to whom their writing hath beene troublefome and painfull,have notbeenethe Secretaries of the holy Ghoft ; 2,% Mac. 2.26. He that alfayed to abbridge the five Bookes of /a/on fayd, that It was not an eafie things to make this abridge- ment ; The prerogatives of the holy Writers. 75 Why was lohn called aDiviae. guomode ditferunt The lord came to the wickedjbut the word cfche Lord came to his Prophets. merit • but it required both fweatt And Ubcu. Seeing all that wrote the holy Scriptures were en* fpiredbytheholy Ghoft; why was this Epithete ap- propriate to 7*&*,to be called a Divine, Reveia.i m i . For they were all Divines who wrote the holy Scrip- tures? TheGreeke Fathers, when they fpake of Chrift, and fpecially cbryfoftome , they diftinguifh betweene otKorofxUy, (jrhohoyitv^ and they fay, Apud c&terostco- nomU fulmen, fed apud lohannem theologia tewtruaex- tdre.The reft when they difcribc the humanity of Chrift,they doe it «ff Sw^a^but when lohn difcribeth the Divinity of Chrift, bee doth it *&* fahrfot 3 and they fay fAattheu4**f*w ^m fo lohAnnss k$ a ho\oyUv t incipit Obferve a difference betwixt thefe fpeeches.T^ Word of the Lord came to Efaj, to Jeremiah*, and this phrafe :The Lord came to Balaam Jo Abimelech ; to Laban. Thefirftfignifieth, that the Lord put thefe holy men in truft with his Word to be his Prophets^but he neve r concredited his word to thefe prophaine wretches : th§refore it is fayd onely, He came to them^ but never thewordoftheLord came to them. Ret concredited his Word to his Prophets, as to E/Sy, and leremiab tdf €Ti7?o<3W',thatis,as a pupill is concredited tothetruft of his Tutor; but he never concredited his Word to thefe wretches. The Lord fpake in his Prophets,*/*/?* 1 . 1 .The Spirit tf the L9rd [pake inme^ that is, inwardly revealed his fe- crets to me. Marke a difference betwixt thefe two phrafcs 5 Ltf^/ in aliquo^ Loqui in al/quem. Loqui in cltquo^is when the Spirit of the Lord fpea- keth inwardly to the Prophets; fed Loqui in altquem eft mAledicerejo raileagainfthirn: thus N#m. iz Miriam loquuta eft in Mofemjd ejl^maledixit Mofi % L 2 The 3 Nif4t mtcrham Loquiindliqu* & dtffcr*nt % 7« Ever citations Divine. Lib. i. Conclnfion. Deus tefiatur* Theconclufionofthisis,M*//£.io,2o. It is not yee that fpeake^hat the Spirit of our Father which Jpeaketh in you. So it was not they who wrote, but the Spirit of the Lord in them.2 £//*?. 13, When loafb the King of Ifrael tooke a Bow in his hand , Eliflu laid his hands upon the Kings hands , and Eltfha bad htm Jhoote^ and he fay d^ the Arrow of the Lords deliverance and the Arrow of tie deliverance from Syria ; it was not the Kings hand that dire&edthe Arrow here, but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow : To it was the hand of the Lord laid upon the hands of his Secretaries, which dire&ed them to write the holy Word of God. EXERCITAT. IX Arguments proYmgth&S matures to bee Divine. 1 The If. 2.13, Tee received it not as the Word ofman 7 hut at it is in truth the WordofQod. THe Teftimonies which prove the Scriptures to be Divine,arcfirft D theTcftimonie of God himfelfe when he approved them by his Spirit, and when they were laid before him, by Vrim and Thummim. Se- condly ^arguments drawne out of the Scriptures them- felves. Thirdly ,thc Teftimonieofthe Church.Fourtb. ly, the TefHmonic of thofe who were without the Church, Dew teffdtur 7 Scriptura contejlatur^ &EccleJia fubteftatur. Godbearethwitneffe to the Scriptures two wayes, . Eirfi^bythcintefnall Tefti-mony of hisSpirit.Second^ ly 5 by his cxternall Teftimony. When Arguments proving the Scriptures to be diYme. 77 Whcnrhe Spirit teftifiethunto us fuchBookcs to be his Word, whether is this a publike or a private Te« ftimony ? This is a publike Teftimony .which the Spirit Tefti- fieth to the whole Church, and to thefeverall mem- bers of it, that thefe Bookes are holy Scripture : for the fame Spirit which endited the Scriptures to the Church, teftifieth ftill to the Church, and to the par- ticular members thereof j that the Scriptures are the Word of God. The fecond Te ftimony which God gave to the Scrip- tures, washisexternall teftimony given by Vrim and Tbummim,tcftifying thefe Bookes of Moyfes and the Prophets, to be the holy Scriptures. Whatarewctothinke of thefe Bookes, written and fet in order after the captivitie , feeing they had not the approbati©n of the Lord by Vrim and Tkrnn- mim I Thefe Bookes were called KetubhimjHi\xx.zvi Bookes, to put a difference betweene them, and thefe Bookes which were confirmed by Vrim and Thummimixhzy who wrote thefe Bookes were infpired by the holy Ghoft as well as thefe who wrote the former . and they were confirmed by the mafters of the great Synagogue, fuch as were Efdra4 Z&charit and JAaUcIm. The Greekes called thefe Bookes \y***t ywni : andthelewes diftinguifh them ftill,fr6 the Apocryphall Bookes c&- \z&GtLnniumabfan&iti^ and the Greekes called them appJ'o!;«pev& (6i£hta.> Bookes of whofe authority it was ftill doubted. Reafons taken out of the Scriptures themfelves pro- ving them to be Divine, the firft reafon is taken from the antiquity of the Scriptures : $11 this time wastempta *cThaox to the heathen, that is, it was an hid or an un- knowne time to them. After the flobd, the Scriptures L? goe Qj"fl* M* Soft. ^l\ abfeendere. ReAptn.ll Scriftura conte^A* 8 7 Exercitations Divine* Tempm **cThaop \Hiftoricum. Reafon z. Reifon. %. Tlie Scriptures not written to fatisfie mens curioiity* gpeon, and they fet downe to us the hiftory of the Church: but the Heathen hiftory is Tempus t*hw, or fatulofum^ as that which we reade of Hercules^ and Prometheut : and nothing is fet downe in the Heathen hiftory before the Olympiads of the Gra?cians,which was but in the dayes of Fzztah. See how farre Gods Word exceedeth humane hiftory, in antiquity- It beginneth with the world andendeth with it,£fl^.i .70 • a& be (pake by the mouth of his holy Prophets y which have beenefincethe world began. Secondly ,the matter contained in the Scriptures fliew. eth them to be Divine. Many hiftories flae w us the hea- vy wrath of God upon man for fiane-yet the Scriptures only fhew us morbum^medkinam^ wedicumjx. fliewcth usboththefickneffe 5 thephyficke,and thePhyfifian to cure it. Thirdly, the Scripture fetteth downe things ncccflfa- ry onely for our falvation, and nothing for our curio- fity. It is often repeated in the Bookes of the Kings and Chronicles. The reft are they not written in the Bockes of the chronicles jf the Kings ofluda And Ifrael^ So Efter. 10. 2» The refi are they not written in the Bookes of the Kings of Perfta. The holy Ghoft would meete here with the curious defires of men, who defire {till to know more and more, and to reade pleafant difcour- fes, to fatisfie their humours: as if the Spirit of God fhould fay • I have fufficiently told you here of the Kings ofluda and Jfrael y and of Perjia, and fo farre as concerneth the Church>and may ferve for your edifi- cation: it is not my manner to fatisfie your curiofitie, if ye would know more,go to your c wne Scrowles and Regifters-whercyeefliallfindematter enough to pafte the time with. To bee fhort,the Scriptures are not given to paffe the time with , but to redeemc the time. Fourthly, Arguments proving the Scriptures tebe&Vine, 19 Fourthly, the prophefics fet downe in the holy Scriptures fhew them to be Divine, for they diftinguifti the Lord from all the Idols of the Gentiles, and the Divels themfelves,£/*.4i.22. Let them fhew the former things what they be ^ that we may confider them and Jet our hearts upon them: and ficw us the things that are to conte hereafter \that we may know that yee are Gods. Here the Prophet diftinguifheth the true God from the falfe Gods, and true prophefies from falfe: If they coold tellofthingsby-paft, and relate them from the begin- ningand joy ne them with the things to come; then he would confefle that they were Gods,and that their pro- phefies were true.Totell of things paft is not in refpeft of time ; for the Angels and Divels tan tell things fal- len out from the beginning of time : but it is in refpcft of the things themfelves, when they tooke beginning, & this is onely proper to God, P/i/. 139.16.//* thy Booke all my members were written , which in continuance were fajhioned, when as yet there were none of them. Hee can joyne things by-paft with things that are to follow; and can tell certainely of things to come. There is a twofold beginning of things . The firft is,exordium rei : Thefecond is ^exordium temporis.Thc Angels know**- ordium temporis^but not exordium tt$\ for the Lord one- ly knoweth things before the foundation of the world waslaid,E/^M.4.He who knoweth certainely the be- ginning of things^can onely certainely fortell the event of things s as though they were prefent, Hof 12.4. hee weft and made f application to him : he/ouud him in Blthcl^ and there hefy&kewith m. Here the thing paft, he apply- cth to the generation which was prefent, becaufe hee knew exordium ret . The plaine,and clearc manner of fetting downe the Scriptures, fheweththem to be Divine,£/3.8.i. Take agroat route jtndwritcinit with a m*n*fen>Bchhcret enofn. That Roofing Rtnunt Ure fret tut* ant*»cidreprefe9tt$a p. *nmctarefHtur*% Exordhmi^^l ** Rtafony tMK tnna So Exerchations Divine* /nxSaj-tf? ob; Obfcu* V rebus ipfts. %elt* Lc except t one 4 Rtafbn6, \ That is cleerely, that the fimpleftamongft the children of men may under ftandic y D*0J .30.11. This commande- me»t which I command thee this day^is not hidden from thee^ neyther u it fane off: In the Hebrew it is,Z> niphleethjion feparatum a ft?,thatis 5 itisnot feparated from thy know- ledge, that thon cannot undcrftand it: and it is not farre fr©m thee, for thefe things which are obfeure and doukfull which we cannot take up, are fayd to be farre from us 5 thefe things which wee understand againe are fayd to be neare us^Rom. 10.8. But it may be fayd that there are many things hard in the Scriptures, and cannot well be taken up. We muft diftinguifh thefe three,the obfeurity in the things themfelves , the perfpicuity in the midfts as theyarefetdowne, and thirdly, the dulneffe of our conception to take them up. There arc many matters handled in the Scripture, which are hard to be under- stood, and we are dull in conception to take up thefe things 5 yet they areclearely and plainely fet downe in the word. Chrift flieweth all thefe three/^3.12. // I have told you earthly things, andjee beleeve not : how JhaSyee beleeve if I tell you of heavenly things. If I have told you earthly things^ that is,illu ft rated heavenly things to you by earthly companions $ here is Chrifts plaine manner in fetting downe his word* And yee heleeve not^ here is our dulneffe in taking up thefe things which arc plainely fet downe. Howjhatlyee beleeve if l fballteU yon of heavenly things, here is the obfeurity of the heavenly matters contained in the Scriptures. The Church of Rome confounded) ftill thefe three, obfeuritas rei^& no. fin concept Hi .cum yerfticuo modo tradmdi^ the obfeurity in the matter the dulneffe of our conception, with the cleare manner of manif citation of thefe things in the Scriptures. The Heavenly confent and agreement, amongftthe writers Jrvtiments proving the Scripture to be Divine. 81 writers of the holy Scriptures, fheweth them to be Di- vine.There were in the Church Patriarchies Prophets and Apoftles: Amongftthe Patriarch-js^m^wwas thecheefe; therefore the revelations made to the reft ofthePatriarches, as to Ifiack and to laceb, had al- wayes relation, to the promifes made to Abraham, n Amongft the Prophets Moyfes was the checfe , and therefore all the Prophets grounded therafelves upon Moyfes. And upon the revelations made to theApo* files, the faith of the Church is grounded, under the NewTeftamcnt.-and yee fhall never finde any contra- dictions amongftthefe holy writers -there may fecme feme contradiction amongfl: them, but indeed there is none. Epiphanim ufeth a good comparifon to this purpofe ; when a man, faith he, is drawing water out of a deepe Well with two Veffcls of a different metall; the water at the fi rft feemeth to be of a different colour^ but when he draweth up the "Veffcls nearer to him> this divcrfity of colours vanifheth,and the waters appeare both of one colour, and when we talk them, they have but one relifh. So faith he, although at the firft, there feeme fome contradiction in the holy Scrip- tures, yet when we looke nearer and nearer unto them, wee fhall finde no contrarietie in them, but a perfect harmonic. When we fee the Heathen hiftory 5 or Ap®. cryphallBookes contradicting the holy Hiitory, wee fiiould ftandfor the holy Scriptures againft them: but when wee fee any appearance of contradiction in the Scriptures ,we fliould labour to reconcile them:whea Moyfes law an Egyptian and an Ifrtelite driving toge- ther j he killed the Egyptian, and favedthe ljraelitt^ Exed.z. 12. But when belaw two //?**///* ftrivingto- gether, he laboured to reconcile them, faying, yee are brethren why doe yee -Irive. So when wf fee the Apo- cryphall Bookes,or heathen Hiftory, to contradict the ' M Scriptures, The agreement of the writers of the holy Scriptures. Simile, Although there f&erve force contradi&ion in the^criptures^velliouid labour to reconcile thern. $1 Evercitations Divine. Lib. Rta/bn 7. 5».tft/rd. Cdgwttttht : TheTrrn$saref*et : d o tvn e forncti met .1 c - I cording to their nativi- | ty,ar,dTbmetJmcsastiiey j vve^c borne of free women* Scriptures, we fliould kill the Egyptian and fave the ifraelite. Example, Ucob curfed Simeon and Levi, for murthering of the Sicbemites^Gen.^p.y. but luditb blef- fed Simeon for killing of them, luditb 9. So Jeremiah faith, they fliall returne in the third generation, Ier 9 27. 7. but £j>t^ faith,t hey fliall returne in the feventh ge- neration Btirucb^6. here let us kill the Egyptian but fave the f/raelite: but when wee fee any appearance cf contradiftion in the holy Scriptures, wee fliould labour to reconcile them> becaufe they are breth- ren. The heavenly order fct downc in the Scriptures fhoweth them to be divine 5 there is in the Scriptures, Or do natura^Ordo conjugate thori, Or do hiftori*, & Or do dignitatis $\\ thefe the Scriptures marke,and for fundry reafons fetteth one before another: and although there be not prius &pofter jus in Scrip turd (as the 1 ewes fay) in refped of the particular occafions, yet there is ftill prius & pcfler Jus in refpe&of thegcnerall end of the hiftory. Firft,infettingdownethe Patriarchies, itob- ferveth ordinem nature, as they were borne- zsRuken in the firft place, becaufe he was the firft: borne- and then Simeon, thirdly Levi, and fourthly ludahj&c. Se- cond!y,tfec re is Ordo conjugate thori^ according to their birthcs,andfo the free womens fonnes, are fet firftin theBreftpIatc o£ Aarcn,Ex$d.i 8. Thirdly, there is Ordo dignitatis^ Sem is placed before Iipbct fordignitie, ali hough he was younger. So the Scripture elf e where obferveththis order, Matth. 13, H then Be- rodachji chro. 3 3 . caried away lecbomas, and then Nebu- chadnezzer caried away Zedekias; then Nabucbadtezzer thegreat,burnt^r«/i/ although they have depraved and corrupted them. Example 1. They of theEaft Indians have this fa- ble araongft them, that the Gods drowned the world forfinne,and that they tookefome juft men,and put them up in theclifts of Rockes, to fave them: thofe men to try whether the waters were abated or not^ fent forth fomemaftiveDogges,and the Doggcs returning as cleaneas they went out - 7 they gathered by this, that the waters were not yet abated; they fent them forth the fecond time, then they returned tiill 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 y and from Noahs fending forth the Dove out of the Arke; and that this hiftory was knowne of old amongft the Heathen, we may per- ceive becaufe the Dove and the Raven are called the meflengers of the Gods, by the Heathen Po- ets. Example 2. y of their fables upa en the Scriptures. Conclttfion. >W ^J 8S Exercitations Divine* In \vhatchara£er the. Scriptures were writs tenatthefirft. Why called the Sama- ritane character. The mGniptions upon the Shekels, flievv the Sas marirane chara&er to be thefirft. The Iewes kept the Samaritane character in the ciptiyitte. EXERCITAT- X. Jn what languages tht Scriptures l^ere written oru ginally. Gen.u.i. And the 'whole earth Was ofene language andofenejpeecb. HpHe OldTeftamcnt was written originally in He- A brew 5 and the New Teftament in Greeke. The Chara&er, in which the Old Teftament was written firft, was the Samaritane Character-, It was cal- led the Samarium Character, not becaufe the Samari- tans ufed it firft, but becaufe it was left to the Samari- tans after the Iewes refufed it. This Samaritans Chara&er was the firftChara&eras maybefeenebytheinferiptionsupon their fhekels fee downe^by Ariu6Montanus > Be^a^ and wilUt upon BzekieU And fundry of the Iewes ancient monuments have thefe letters upon them. The Charafter at the fir ft was the Iewes and not the Samaritans 5 as is proved by the inferiptions of the fhe- kels. The infeription is this> lerufalem bakkode/h; but no Samaritan would have put this infeription upon it : for they hated lerufalem and the Iewes, therefore this in- feription muft bee the Iewes , and not the Samar'u tans. Secondly, m oft of thefe ancient fhekels are found about lerttfalmjhercfore the fhekel and letters upon it, was at the firft the Iewes 3 and not the Samaritans. This Samaritone Chara&er the Iewes kept ftill,fn the time of the captivity, when Be/Jhaffer faw fingers wri- ting upon the \vall } Mene tnene tekel^crcDan^.z^.Thek Chara- Jn what language the Scriptures were Written. Characters were the Samaritan Characters : therefore the Bihylorit&ns could not readc them ; becaufe they knew not that Character neyther; could the Iewes un- derftand the matter although they knew the letters : to the Baby Uniaasjt was like a fealedbooke 5 and to the Iewes it was like an open booke,to an unlearned mai> becaufe they underftood it not,E/2> 29.11. But Daniel read it and underftood it,both becaufe he knew the let- ters, and alfo underftood the Chaldee tongue. Efdra* changed this Chara&er after the captivity, and left it jdiotis^o the Samaritans : and he let downe this new Character, which before was the Chaldee, Character. Thcreafonwhy he changed if 5 was this, becaufe be- ing long in the captivitie, they forgot their owne lan- guage, that they could neyther reade it rightly, nor write it rightly: and therefore he changed the Chara- ders^in thefe which we have now. But the ancient S4^*r/ta»Chara<5ter feemeth to bee kept ftillin Lamina facer dotali, in the plate of Gold which was upon the forehead of the Highprieft, after the captivity 5 for they might change none of the or- naments of the Highprieft. So neyther that which was written upon the plate of Gold, Kek§fhLaibev&J)$- lineffe n the Lerd: becaufe the Lord commanded thefe cloathes and ornaments,to be made for him 3 and his feede after him,Ev0i 8 1 8.43 „ N The s 9 Hiero** in Per/at. Ubaegum* Why Zfodi changed the Chara&cT. po Exercitations Diyine» The Infer iption which w t& upon the Plate d/Gtld in the forehead of the ^i^hprieft* The New Teftamcnt was written originally in the Greeke Charader- and there were two tranflations of it, Syriacke and Arahicke • the Syriacke was written in the Syrtickt Chara&er, which differed much from that, which is called Alphahetum Salomon**^ or the Chara&er which Salom$n found out. ThisChara&er Pineda fetteth downe in his boo&eD* rebus Sdomonu. Thefc drverfe Chara&ers may be feene fetdewne here, as folio weth. The Jn what language the Scriptures were Written. 91 " I isa^sm ^yn mm Kttf ^nT^3? 2\*A A5iy A&3 p&^ot ^pn mnwrd pp^S) Jpfl /S373iS3r iiiH^cj^ ihY tin tin #y^>/*$ X^Jo \vi> \l/fr pjao^o ^..Qi Luis 1x^0 Scpe^tfiv /sx&X/ttfKS/tw^ Antttjuier Mttz fis foe Sam 49 Re(fnt':orS#. TheHebrcwcs under ftood not the Syri '.n language but by learning. The Old Teftament was originally written in the Hebrew tongae^nd fome of it in the tongues derived from the Hebrew,as Chaldee. We may know the Hebrew was the firft originall tongue; becaufe it hath feweft Radicall letters :-what- toever tongue is de rived from thence, it addeth fome letters to the firft originall yis from the Hebrew word Gala^commeth Golgotha the Syriacleword. So Gabbs- tha Bethfaida y from Gdha and chafed. Secondly, that language which the Lord fpake, to Adam, Abraham and Moyfes, and they to him, muft be the originall language. But God (pake to them in the Hebrew, and he wrote the two Tables with his owne hand in this language. And thirdly, that language which cxpref- feth the nature, of things, and their aflfe&ions mod clearely, and in feweft words- that muft be the ori- ginall language: but the Hebrew doth this- therefore it is the firft language. Thefe tongues which were profagwesdiid Diale&s of the Hebrew, the Iewes underftood them, when they heard them fpoken, and when they read them, but they underftood not the ftrange tongues, which had but fmall affinity wkh the Hebrew. When Laban and Jacob made a covenant;^*** called the heape of ftones jegar-Sagadutha in the Aramean tongue, which had fmall affinitie with the Hebrew 5 but /^called it Qa- leed^Gen.^i.q-f* But if there was little affinity betwixt the Aramean language and the Hebrew, how is it that they fay ,2. Ki/tg'i 8.2 6.Speake to thy (ervanU in the Syrian language^ for we undtrfiand it > They might undcrftand it, for they were Courtiours and States men, and fo learned it, as we learne nowthe Italians and French language. And Abrahams fcrvant fpaketo^^rinthe Arameaa language, hce being borne Jn "tohat language the Scriptures Ttrere written. 9i home in Damafcus, which was in Cjlo- Syria: and wee may thinkc that Nuhor and his houfe, underftood the Hebrew tongue, being of the pofterity of Heber^ and keepe that tongue as Abraham did^ who came out of J>>oftheChaldees. Affjria or Syria hebraUe^Aramfiomipvchcndcd all Pa- leflinapdmafcMjhz Kingdome ofA/Jyrta, Cbaldea >baby- Ion , Arabia^ Cylo-Lyria and Antiochia^Zoba^Aiiabena^ therefore all the languages which were fpokea in thefe parts, tooke their generall denomination from Syrians Syro arsmda rhe language which Laban fpake in Mefopo- tania: Syro~Chald*a or Babylonica was that" which they fpake in Babylon ^ SyrcAntiocbena which they fpake in AnttQcb or Phoenicia: although they were Vropaginesot Dialecfts of the Hebrew^yet they underftood them not whilethey were taught: therefore Nabuchadnezzer cau- fed to inftrucS the children of the Iewes in the Chaldec tongue,0/*0.x 4.butthe Syro- Arabean and thePaleftine orCananitifh language they might underftand it- be- caufe it came nearer to their owne language* The Egyptian tongue differed much from the He- brew }Pfa/. 8 1.5. tefeph heard a language in vf-gypt, which he under flood not. hfeph here is put for the whcJe peo- ple of the Iewes, becaufe there was no affinity betwixt the Hebrew and the ^Egyptian tongue, therefore they underftood not this tongue, SvPfaLi 14.1. they depar- ted from 4 people of aftrangeUnguage^ or a barbarous people : they called them all barbarous whom they underftood not : and becaufe the Iewes underftood not the Egyptian tongue, therefore Ieftpb made him to fpeake to his brethren by an Interpreter ^Genejis.q 2. 2 3- TheCananiti/hlanguage,was a daughter of the He- brew tongue, or rather one 5 with the $cbrcw tongue; and this wc.nay perceive by the names of theto>vnes- \ The large extent of the Syrian language The Tewes underftood not the Egyptian tongue. »«nS ThcCananitcslan^ g^agca di©lc& of the Hebrew- men 94 Exercitations Divine. Lib. i. Some of the Old Te- ftament written in the Chaldee tongue. One Verfe in teremte. originally written in the Cbaldee tongue. men and places which were impofed to them by the C 'tnanttes; as lericho^Sxlem^Kiriath-arba^ KiriathSepbet, Beth-dagom fo the name s of men, Melchi&cdeck* Adtni- bezek, Abimelcch. And if the Cananitifh tongue 3 had not beene all one with the Hebrew, how could the Patri- arches have kept conference with thofe in Canaan, and made their Bargaines and Contracts with them ? this is cleare alfo by the example of Rabab , wh© could fpeake to the Spyes, and they underftood her ; and fo lefbtu to the G/bhnites. The Lord would have this tongue continued amongft the Cananites, becaufe the Hebrewes were fhortly to inhabite that land, and to converfe with the Cananites for a while, untill they had rooted them out. ThereisfomeoftheOld Teftament written in the Chaldee tongue, which hath great affiance with the Hebrew : and fomeofit written in the Syrian dialers lob^ which the Unmeant ufed , and it differed little from the Hebrew tongue; but it differed much from the Syrian language now,but more from Arabia ifmae- Uttca , which the Turkes fpeake now 5 in Afia aijfi Africa. There are fome words found in the Old Teftament which are Egyptian, Gen.\ 1.43. Some Pharnitian, as Chabbuly x King.$ % 1 3 . Some Perfian words as Pur 9 Efth. p.24,and fome moabitifh. There is one verfe in Jeremy originally written in the Chaldee tonguc 5 /fr. 10. 1 1, whereas all the reft of that prophefte, is written ia the Hebrew tongue. The gods that have n$t made the heaven and earth^even they JhaUpe- ri[hfrom the ear th^and from under tbeje heavens, The rea* fon why this verfe was written in the Chaldee tongue, was this- becaufe the Iewes now, were to be carried to BabyUn y md vv^cnthey fhould be follicitated there to wot (hip their gods, they ihould anfwer them in their owne Jn Tehat language the Scriptures "kere written. 95 owne language • curfed be your gods, for they made neyther heaven nor earth. That of Ddwelmd Ezra which is writtefrin the Chal- dee tongue, was tranferibed out of the roules, and re- gifters of the Chaldeans 5 and infert in the bookes of God : but that which the holy Ghoft indited originally to Dixieland Ezra, was written in the Hebrew tongue^ the reft was borrowed but out of their regiflers, as fak^Nebucbad-mzzers dreames, Dan. 2^ So Nebucbad- nezzer fetteth up a golden image, Cap. 3. So Nebucbad- nezzers dreame, Cap. 4. and Belfhaffers vifions Cap.^ all thefe were written in the Chaldce tongue : the fe- venth Chapter is onely excepted 5 it is written alio in the Chaldee tongue although it was originally endited to Daniel: becaufc it is a more cleareexpofirionofthe monarchies revealed before to Nebucbad-neT^er, and Beljhafer • and fet downe in their owne Regifters in the Chaldee tongue, but the eight Chapter and the reft,are wholly written in the Hebrew tongue, which were indited immediatly by God to Daniel, and not tranferibed out of their regifters as the reft were:So that part of Ezra whick is written in the Chaldee tongue, is but tranferibed and written out of the decrees, and let- ters, of the Kings ef Media, and Perfia h from the eleventh verfe©f the fourth Chapter, to the feventh Chapter. The Chaldeans and Perfians ufed to regifter , and keepe a Chronicle of all their memorable deedes, and what befell them : and fo of their vifions and dreames ; and they eaufed to write them, and inter- pret them^ fodid the Perfians, Eftb.?.^. and Daniel wr®tc thefe vifions in the Chaldee tongue, and he kt them downe for the good of the Church; that they might underftand, that their conditiqps (hould be un- der the Heathilh Kings, The fomethingj taken of the regifters or the Cbaldeans_,ar.dins fert in the Scriptures. 9 6 Exercitations Divine. Lib. i. Somethings in the Scriptures borrowed from the Hcachen Hiftory. Somethings in the Scripture borrowed fromthelewifo Hiitory, See Scaiiger E*Jth> I -r, < •■„ The holy Ghoft borrow ed fomcthings firft from the Poets, and fecondly, from the hiftory of the Hea- then -, and the Secretaries of the holy Ghoft infert themintheBooke of God. From the Poets . as Paul borrowed from Aratm^Aenander^Eftmenidts or Cal/ma- chits yfomc vcrfes; and inferted them in his Epiftlcs. So the Scriptures borrow from the hiftory, which were cyther Heathenifli, or lewi/h. Heathenifli againe, were of two forts $ cythev Chaldean or Perfian. Daniel borroweth from the Chaldeans : So from the hiftory of the Perfians, as that memorable hiftory of the de- liverance of the lewes un«!er Haman ; was firft written in the PerfiaBhnguage^Efih.9.32. and he who wrote the Booke of Ejlher, borrowed the hiftory out of that booke. Thefe things which are borrowed from the lewifli hiftory 5 as the fa&s of thofe regiftratein the Bookes of the Maccabees \Heh.n. So lade out of the I prophefie of Enoch, borrowed the hiftory of the ftrife, between? Michae/ and the Divell about the body of Moyfes* So the Apoftleffc6.il. out of the traditions of the Iewes,borroweth # that Efay was cut with a faw under Mettajfe. So there are fundry proverbiall fpee- chcsinthe7*/Wi/,a$, Cdfi cut the beame which u in thine owneeyt y and then thou Jh alt fee chearefy to cajt cut the mete that is in they neighbours eye^Matth.y.^, Soitiseafi- er for a Camell to goe thorowtheeye efd Needte,Mattk. 1 9. 24. So it is hard to k/cke againfl pmkcs^Aft. 9 . 5 . Some of our Divines ,to prove that the Apocryphall Bookes are not Canonicall Scrjpture, ufe this midft • becaufe theyarenotcitedbyrhe Apoftles, in theNewTefta- ment: butthi$isfalfe,forthe Apoftle citcth them,Hcb. 1 1. And Scaltgcr in his Emfebi^nk^ proveth out of Geor- gia cynceHusihaz the Apoftle cketh many teftimonics out of the Apocrjptull Bookes,andout of the traditi- ons of the kwes ( . As Matthew, that Salmon maried&f~ hah. and when the knowledge of them is neceflary to the Church; it borroweth them out ofthe Heath lti hiftory, and inferteth them in the bookeofGod. Thefe things which were written out of the Ievvift, or Heathenifh hiftory were not fanftified 5 untill they were infertinthe booke of God : therefore Tertullian writing to his Wifc,and citing that verfe, YLvilljpeedex corrupt good manners, i £^,15,53. faich, Memor tUius verficuli fantlificati per Apoftolum*\\z Apoftle faniSiffed this verfe when hee borrowed it from the Heathen. And as a woman that was -Heath enifh, when flic became a Profelyte, fhQc might en*er into the con- gregation, and a lew might marry her : fo thefe IewifhandHeathemfh'niftorics, God farcified them, that they might enter into the Congregation and become holy Scriptures, and fo the holy Spirit fweetned the fait waters of lericho , that the children ( of the Prophets might drinkc of them, 2 Ktngs,z. 21. There are many proper names fet downe in the Scriptures which are not Hebrew names, but fome of them are Obaldee, fome Aflyrian and fome Per- ficke names, .feT.39.3. Kjindalltheprwcci oftheKing *f B^hylan came in, and fat in the middle gate, even Nergalsbarezer, Samper Nebo , Serfechm \ Rabfaris, Nergal share zer y Kabmag, with all the reftdue tf the Princes of the Kingof Babylon. And tftfct w^e /nay know O what Heatken featenoe? *yeri fen&ified by the Apoi fttes When they ciced tb€in» Maaynamesihtae Scriptaws which are not Hebrew names. s 9 Exercitations Divine* Lib.] w ha: names are Chaldce names, what Syriacke and what Perficke. Markethis Table following, concer- ning rbefc names, andthecompofition of them,taken QUtofScatiger. N»w-n.t propria Chaldtornrn* Nomina propria ^Afiyriorum, ^Nomina propria Perfarum. 1 Nebovc71cl>9 I S hair an I An I Nfg) 2 Ska /man 2 Thsr 3 Aiero 1 TegLith 3 \Thiri 4 Scbech cbach. 4 Horth 4 M$\br\ 5 Mefchacb 5 \Haddm 5 Pharfam 6 Sadracb 6 Wefcbroth 6 Pbarn 7 Letzar seizor net- 7 ty^dar 7 Eflher zar 8 Etzer ve/atzer 8 Zere c Sletzar 9 Afar P Drf/ta 9 ^MetTjAr 1 Ballat IO Sai jo Ntrgal 1 1 Ofenjhe ve/O/k II Manni iipww 12 Chufchan 12 Stho the \l\Adan 13 Sen *$ Dal lvHevi/ 14 Pbnl M Hans l^Ochri 1 j fbar *5 Wat i 5 \Che» \6Sbar f6 Va ItfpW I? Zata j y.Shfcb iVPki 18 •yfrth atha Exemp/a 19 20 Aches ochos This Then* 2o Dach Salman-ajfer u i\\Zar ex 2.9. 22 Sethra 22 Pbal Aftar-haddon 2 3 Thro i$*** ex 9.5. 24 KujvelKan 2 4 Chad 2 5 Ros y velrtu Sen-ballot ex 1 g.ie. 25 ^ Exemp/a Nebnchad nezzar ex 1.24.7. iVfWfl Sen-cherih Exempla Hevil-mero-dach ex. 13. 4. Afttbri-dates ex 133. 20. t TeglaihphnUofor 0x3.14.5?. ex 4.9. T^jbo-z-ir-adan Actibpvarofh. 1 ex 1 21.12. ! exicj. 1*5.25. Jn what language the Scriptures were Written. 90 How (hall we difccrne in what language a booke was j written f There be two fpeciall notes whereby wee may di- fcerne this • the firft is Interpretation,and the fecond is Allufion. Firfl is Interpretation, when the Spirit of God inter- preted a ftrange word,into another tongue 5 then the booke was written in that language, in which the word is interpreted. Example, £//&.«?• Pur this Pcnicke word is interpreted by the Hebrew g^/, therefore the booke was written in the Hebrew, and not in the Per ■ ficke tongue by Mordecai^ox by him who elfe wrote the booke, Example 2 # Abb 'a P 'iter, Rom. 8.15. Abba, is the Syriack word, and Pater the Greeke word,becaufe Abb*, is interpreted by P<*/*r,therefore the Apoftle hath written this Epiftle in Greeke, and not in Syriack. And fo Thorns is called Didymut-Jch.n.iti. therefore the Gofpel of lobn was written originally in Greeke, and not in Hebrew. So Heb. 7. 2 . Mekbifedeck the King of Salem^ firft, by interp'etation King rfrighleoufneffe^ and after that King of peace. The word }Aelchefedkk which is one word, for the undemanding of the Graxifing Iewes hedivideth it in two,anj (lioweth in Greeke,that Salem fignifieth peace , and Zedek lujlitia , righteouf- neflq as if hee would hy,frugifer^ quifert fruclum> cor- nifer^ui fert cornua : hcrcbecaufe the interpretation is in Greeke; we may know that this Epiflle hath beene written originally in Greeke. The fecond note 5 to know in what language bookes have beene written, is by the Allufion of words in the Scriptures, for there are many allufions in the He- brew,and in the Chaldee tongue, when they aretran- flatedinthe Greeke or any other language they loofe that grace, as Cabbalis K*l*K*pL0*mr .and Ctbhel is U ol$& : C$balapf$dT*rgnmif05 efl caligare^&ut lob. 1.5. KA lT»

O 2 To tnow in what language abookqwas Written. HID B*»Nn Covtraffe A&n.8.£Wrf;bj interpretation Mj|».', th«s word M*gm is degenerate in a Greeke wordjtHcrefbre this booke was written in Greeke, Hip/it^ E'e/ant Par* vow fa aftudTh*rg<*mt{io! Inter CMst&Cebhe:. loo Exercitations Divine* Lib,] E 'e£dni fdrdnomafm . Drtido f(C9 fir do t' IK t .* Serr* tint ido jsio* Conelnfion, 7« cxojix $tuvti, v^jl « c75CoT/»«. rty'7? a KZLJihcifciy. And the l.'pht finned in darlgnefe, and the darketteffe comprehended it ^/•Hcrc the fwect allufion which is in the Chaldee, perifhethinthe Greeke. So fob. io.i* ° ^ M^p^iO- U&shsW? avw. the Syriacke exprefTeth it by a ftveet allufion fAintirghva- />*/>*, which is not in the Greeke,wherethc words fall alike which will not fall out in other languages. There was aqueftion betwixt O/sgen and Afrieanut 3 whether the hiftory ofsufanm was written in-Hebrew or in Greeke. Africans de- nyed that it was written in Hebrew, but in Greece, and he proved it rhus. When Darnel examined the WitnefFes who tcftiffedagainft <$•«/>#;?*, he tooke the witnefles a part and enquired at one of thcm> under what treehee Paw her commit that villanie ? he faidit was w?®-, the Lcntifh trecjthen Daniel alluding to this fayd,%l of a weake voyce, or •ejajyv** 88 * of- a flow tongue. Secondly, in what language hee fpeakethThirdly, in what Dialed he {peaketh.Fourth- Iy, whether it be SelntAor/itio or /%©-• Fiftly, the Pro- perty of the fpeech, Sktly,the Evidence of thefpeech. Seventhly , the Fulneffe of the fpeech. Eighthly , the Shormcffeof thefpeech.Ninthly,the Coherence, and laftly the Efficacieof thefpeech. Fir ft, wedelcribe that which is naturall,and procee- ded from fomedefedt of the organs, as if he fpake with a weake voyce, or be of a ftammering tongue, or thicke lippes, which Excd.6. 1 2, are called Vncircnm- cifedlippes : Contrary to this is a thinne lippe which is a figne of Eloquence, ^.12.20. for thefe who have thinne lippes, commonly are Eloquent. Mofis the Penman of the holy Ghoft, although he was defedtive in fpeech $ yet read his writings v and yee (hall fee fuch' eloquence in him ,that no Heathen could ever match ir, and as it is fayd of ./W, when he was prefent in perfbn he was weake,aCVr. 10.10. andhiijpeech bafe and con- temptible yet hit letters were weighty and, powerful/: fo whatfoever want or infirmity was mMojjes pcr- fon, yet there was no want or defect in his wri- tings. . _ O 3 Secondly, The wriurt of eke Scripture? although vveav.ein perfon >et povverfall in woids. IOZ Exenttations Divine. Lib. The Old Teftamcnt was written in Hcs brcw^ndthcNewin Grcckc. The Hebrew tongue lendethtomany,but borroweth ofnone. rtizp nS'30 1tt> Carmen. Secondly, in what language heefpeaketh. The holy Ghoft f pake and wrote in Hebrew in the Old Tefta- mcnt,and in the New in Greeke. Hee wrote the Old Tcftaraent in flebrew, a language which had thisblef- fingjpoken of in the Law^Deut.i 8. 1 2 .Thoujhilt lend and nctbor row^ fo this language lendeth to many Nations, but borroweth ofnone. Hee wrote the New Tcfta- ment in Greeke, a molt copious and fertile tongue, which was then Lingua ctnmunis to the lewes although not vulgaris. Thirdly ,in what Dialed he fpeaketh. The Dialers of the Hebrew tongue were fundry, firft, Dhltffus Hie- rofolymitana, that Dialed which was fpoken in lern fa- lent and about it, JIt.i.ipJn iJi* Jtmteff$.ln their extne Dtilecl, or proper tongue* So the Diale <5l of the Ephn- mites^ who hydySibboletk & not Shibboleth^ ludg- 1 2 . tf .and the Dialed of the Galileans^ 2s Peter {pake in the Guli- lean Dialed, t M*tth. 2 5-73. So in the new Teftamem there arc fundry Dialeds as Unick, Dtrick Attich^ &c Fourthly, whether it be in profe or in verfe. The Icwes divide the Old Teftament according to the ftyle into Charuz^ritbmum^ Shir carmen^ HaUtzajOrAtio- nt&foluttmf\\dX\s profe. Cbaru^jsStluta otauo ,but in fine RithmocoSigdta^ that is,itbcginnethinpro'fe,butendeth as it were inmec, ter,fychisA>. Sbir^canticum 5 wricen in roectcr, as thePfalmcs and Canticles. H*//rf/^,writtcninprofejfuch are the Hiftorics and the moft of the prophets. Fifrly,thc property of thefpecch. The phrafe in Hebrew is much to be obferved, for in the Hebrew it will fignific one thing, and ia other languages, ano- ther thing, ______ Example, Jn Ivhat language the Scriptures fuere written. io ? Examples/as*. 19.20. Vies numeric fignifieth^ySw dsjes, fo Homines numert,Gcn % 34. 30. A few men^ Deut.q. 27.Exdfr.12.16. So Efay io. 19. ihereft of the Trees of his Forreftjhatt he number^ that a child may nnte them^ that is^lhey fall he few. In other languages this phrafe would fignifie many men } md many trees \$c. So Tome phrafes of the Scripture have a contrary fignification with the Hebrews 5 asz^£. 11.14. Afcendit vtfioamejhatisjt perifhed-So ler^j.i^.Moabtsfpoyled and gone up out of her cities ^zx is, Shee is deftroyed- Sometimes againe it fignifieth to waxeandincreafe 5 as I King. 2 2.3 5. Betium afcendit^Thebattcli imreafed. So Pfal. 74. 2 ^The tumult, that arife up zgainfl thee afccndetb, that isjncreafeth continually. So Levare peccAtum is to take off the burden of finne, Exod-io 17- and John alludeth tothis, 1.2^. Beheld the Lambe of God that taketh array the firmes ef the world. And Levare ptccatum, Is to take up the burden of finnc, Levity. 1.S0 Sakal y Lapidare ejr Elapi dare fignifieth ei- ther to caft ftones upon a thing, as Deut.22.24. or to take away the ftones out of a placets Efa. 62,10. Another example,/^ /% a drunken man whom the wine hath gone over 3 /rr.23.p.thatis 5 whom thewinchath overcome, but Matth.26. 39. Let this cuppe paffe over me, that is, let it not touch me ^ in a contrary -fignifica- tion. So Gen.2$.lS,Cec;d/t coram fratribusfuis^He dyed in prefence of his brethren^but the Scvcntie tranflated it yJoiM^He dwelt before his brethren. The New Teftament ufually followcthtbefcHe- braifmes of the OldTeftament as Hef.8.%. A vefjel in which there is nop/eafure^Rom.y.i 1 . A vefjellof difhonour. So 1 *S\*w.2i.5 # The veffcls of the young men are holy, I The/fq.4. That y*e may know to pojfiffe your veffels in boliwffe. So Exod. 1.8- there arofe 4 new King in ^gypt who knew not 7cfcph,Mattb*iiiii» there 9 arofe not a grea- ter then John the baptijl. S o Dies humeri 3xt(tapHdHtbr#s, ^emephrafciwkfetbe Hcbrewes have a con- trary fignification. T'e New Teftamcat uD th often tinie> the ; lebraifbesof the Old — * ! io4 Exercitations Viyine. Lib. DiffertflCe betwixt Helle»i(mM(jr Ordctfmmi, HeUenifmtu qmd. The &fo»/> follow th* Hebrew, Cbuldts and Synacke iff many things* Ames 8.7. and 25am, 2.26. 'Lament s,Xo» Theflnplrxityof tlic fiilcof th«Scripu:rc!S admirable, i _ So in the New Teftament there are many peculiar phrafes which are found in no other Greckewriters 5 and here we muft diftinguifli inter Hellenifmum & Gr&- cifmum. Heliemfmu* is t&at fort of phrafe which the Se- venty ufe 5 for they translating the Scriptures for the ufe of the grecizing lewe$,followed the Hebrew Chaldee and Synacke in many things: fo that they have a pecu- liar (tile which is not to be fomid in other Greeke wri- ters, example M^os in the New Teftament fignifieth wrath and poyfonReve. 18. 3. Exvinoveneni, that is, poyfoned wine. So lob $.6. Thereafon ofthisis^ bc- caufe Hhema in the Hebrew, fignifieth both wrath and poyfon , Another example, 1 Ccr. 5,45 . Death u [wallow* ed up into viftory: the Seventy hath it iUQ- lnperpetuum^ but >?*©- doth not fignifie/tfr/wtf/w among ft the Hea- thcn 3 why doe they then tranflate it < For ever ? becaufe the word i\rV/«^ii,fignifieth both Fi&ery and Eternitie. A third example, Gen. 8.2 1- Dixit ad. ctr fuum demnm ,- but the Chaldee faith, Bemeria *&1b?6yt9dv]* which phrafe the Evangelift John followeth; butthisisnot a phrafe ufed amongft the Greckes. A fourth example, Give m this day, our daily bread y Matth,6. 1 1 .The Greeks fay, tirisrw Pammquotidianum^ butthc Syriacke hath it *W?»p, Craftinum panenijhat bread which may feede us to day and to morrow. So /am. 4.6. The Ltrdexalteth thehumble^ but according to the Hebrew and Syriacke . phrafe,to Exalt js to lift up on the Cr od^/oh.S.iS.H hen yee have lift up the Sonne of man 5 &r exalted the Sonne of man, that is, lifted him upon the Croffe. The fe parti- cular phrafes ufed by the Seventy would be marked. And befides thefe,if wc flialllooke more n^arely to the ftile of the Scripture , as to thefimplicky ofit 5 then we fliall much more admire it, iC»r. ;.4« My preaching , woa not with inlicing words of mans wife dome, hut in do- \ monjlration eft fa Spirit^ and of power* Agdue j Oftheftile of the Scriptures. 105 Againe the Evidence of the ftile, the judgements of Godarcfetdowne, fovivelyin the Scripture, as if a, man were looking on with his eyes ,this is called d-Jlo^u by the Greekcs, as we may fee in the deiudge , the overthrow of Sodomc, and the miracles in theWilder- derneffe,fet downe fo clearely before us 3 as if we had becnecyewitnefles of them. See a notable example, Pfil.7:X2.i2* By a borrowed kind of fpeech he fetteth forth the judgements of God which were to over take the vricked,asifwe were looking on. if he turnenothe willwhct his Sword^ he hath bent hit bow, and made it rea- dy Jot hath al/o prepared for him the inftruments of death: he hath ordained his arrowes againft theperfecutm. Eightly,the Fulneffe of the fpeech. The Grecte.s call this ti%6*K wherein nothing is wanting, neyther in the enumeration of the parts, or explication of the caufes, or reciting of the circumftances: for the holy Ghoft fetteth dovvne all the circumftances belonging to the purpofe. So the Apoftletf^.i. defcribethat large the vanity and impiety of the Gentiles. And Rom,!-, thehypocrifie of the Iewes,andcv/>.3. he ma- keth a full description of the corruptions of raan,rccko- ning up the parts . There is none righteous, no not one, v erf I o. There U none that under fi an Aeth, there is none that feeketh after God \verf.u. They are all gme out of the way , they are altogether become unprofitable, there it none that dothgood,m not one^erf 1 2 • Their throat e is an open Sepulcher, with their tongues have they ufed deceit , the poyfen ofJjftes u under their types, Verf. 1 3 . Whofe mouth is full ofcurfing and bitierne[Je,Ver[. 1 ^Theirfeete isfwift to (hed blood,Verf 1 5 . Deftrnclion and ntifery are in their wayes, Verf. 1 6 . And the way of peace they have not knowne^ Ferfiy. And there is no f ear e of the Lord before their eyes } FerfiS. ■ Ninthly, the Shortneffe of the fpeech : and here we ; P can aujo^iei oculatdfidet turn cpiutpfe Met. fJL&Wifr The holy C \p& fetteth downe all dfrcumftan:; ccs belonging to the parpofe whereof hce inweacctha \o6 Extrcitations QiVme* Lib.] Every word of the Scripture wrricth a weight. All thing* in the Scrip- are fitiy /'oyned. Ob How fEum effe adeo plenum refer- tum% rebus^ ut prope verborum mwcrum, ntmero rerttm txtquet^ That every word carried a weight with it,and therefore we may call it L&conica Scriptura. Tenthly,tbe Coherence : allthings in the Scriptures are fitly joyned and coupled together. The Heathen fayd that there were three things unpoflible, Eripere^ Uvifulmen^Herculiclavam& Homeroverfum • to pull luptters Thunder-bolt out of his hand, Hercules Club out of his hand, and a verfe from Homer: for they thought, that there was fuch a connexion betweene Homers verfes, 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 bat one verfe, the whole fhall be mar- red. But it may be fayd that there are fentences which feeme not to cohere or agree fitly together,<7ev*.48.7. And as for me when 1 came from Padan, Rachel died by me in the Land of Canaan in the tvay y when there was but yet a little way to come to Ephrath^ and 1 buried her there in the way ofEphrdtb, the fame is EethlehemyerfS* Andlfr&el beheld lofepbs fonnes . How doth this cohere with that which goeth before- it would feeme that there is no dependance here. They cohere well enough with the words going be- fore • for lacob had adopted two of lofepfo children, then hec givcth the reafoaof this adoption in thefe words ; as if he fbould fay, whereas I might have had moe children by my firft wife Rafhel^iliCQ had lived; it is great rcafon that I fupply this defed in her, by placing fome in fted of thefe children, which /lie might have Ofthejlile of the Scriptures . 107 have borne to me • and I adopt thofe thy fonnes fince j fhe is dead. The fecend place which feemeth to have no cohe- rence with things going before, Efa. 39. 21. Take a famfe offiggcS) and lay it for a pUifter unto the hoyle and be fljall recover, verf. 22. Ezekias alfo had fay d what i* the fignejhat l [hill goe up into the heufe of the £W.What coherence is betwix: thefe words,, and the words going before? There is a right coherence here, and hec fetteth downe that laft, which was firft for brevities caufe . which is more at large fet downe in the booke of the Kings i and therefore lunm tranflateth it well, fj* mer y InplufquamperfeftoJEfaybadfayd* ler.qoi. The word which came to leremiah from the Lerd$c. The words following feeme not to cohere with the former. The beginning of the fortieth Chapter, with the fe- venth Verife of the fortieftcond Chapter , and thefe things which are infert betweene them, doe containe but theoccafionofthe propkefie, to wit 5 when Godo- //4A was killed ,t he reft of thelewes would have gone VMO^gypty which leremiah forbiddeth them to doe. And it came to paffe ten dayes after, Cbap.^2.j^dre. This fhould be joyned with the firft Verfe of the fortieth Ch3pter,and all the reft fliould be included in a parcn- thefis. As we havefpoken of the ftile of the Scripture in generall, fo let us obferve the ftile of fome of the writers in particular. Efayes ftile differed much from the ftile of Ames, he being aCourtiour, and he but a Neat-herd. So the ftile of Eukjel differed from the ftile of the reft of the Prophets: he calleth himfelfe The Sonne of man ^ not becaufc it isaQialdeephrafe, but becaufe ofthecxccllciitviflons which he faw 3 therefore P2 he log Exercitations Divine* Lib.] Conch/ion* God gave excellent gifts to his Secrc:aries,for tL. gr.oJ of his Church PauI converted moeby an by his preaching. heis called tbe Sonne of man, that is, an excellent man • as Iefus Chrift in the New Tcftament is called The Son of man ^ that is, an excellent man. So this is peculiar to John the Evangelift, to call Chrift the Sonne of Cod hly&% for thqcbaldees and the Talmud ufually call him fo : /0/woppoiaihimfelfe to ££/Exod^.yet M&yfcs -was mighty in words and deeds , Act.y. 22. It is fayd of Paul that hid bo- drljt prefence was weake, but bis Utters were weighty, 2 Cor. 1 o. 1 1 . By his preaching he converted many, from le- rujdemio l ] liricum^Rom.i%.\9. but by his letters hee converted moc, bothitiE/my* Africa and Jfia. fuch was the majefty3nd grace in his writing, that they ac- kno vvkdgcd it to be from the Lord. EXERCITAT. The Hebrew Text is not corrupted. 109 EXERCITAT. XII. That the HebrewText h not corrupted. P/al. 119. 140. ihywrd is very pure : therefore thy fervant hveth i%. HH He Church oiRome^ that they may advance the au- ■*- thority of the vulgar Latine tranflation,which they have made canonicail - y doe labour to difgrace the ori- ginall Text, the Hebrew and Greeke , holding that they are corrupt in many things . Mafier fames Gordon our Country man, obferveth foure diftind periods of time. The firft period, he maketh to bee the Iewes Synagogue before Chrift came in the flefh 5 he granteth that all this time, the Hebrew Text was not corrupted by the Iewes. The fecond period of time he maketh to be from the afcen- fion of Chrift untill the dayes of Werome and Aagu- ftine, and he faith, that in this fecond period, the Iewes went about to corrupt thctranflationofthe infi- delesut te(tarentur Scripturas e(Je vera*. The unbeleeving Iewes were fcattered through the world, that they might teftifie the Scriptures to be true : and fhallwee thinke that the Iewes would have corrupted the Text, who have numbred the word$,Ietters,and verfes jof the Bible: and R.Zaddi^ hath numbred the letters words and verfes, and fumme d up all the verfes at the end of every booke, and they have obferved that all the let- ters arc found in one verfe, Zepb, 3.8. as alfo foure of the finall letters: they carry fuch rcfpecS to the Law, that ific but fall to the ground, theyinftitute a fall: for it. The fupcrftitious Iewes at this day, are fo care full to keepe the letters and words of the Law, that they will have neither Chaldec, Syriacke, nor Hebrew words The Hehre^Text is not corrupted. Hi words wrirten. but in Hebrew letters rand itgreeved them when they faw in Origens HexupUJrlebrevr words writteninGreekeCharadters, when they faw theco- pie which was prefented to Alexander the Great ,having the name lehovo, # ill written in Golden lexers, they were much greeved at it, and when they fee any thing changed in our copies now , in difdainc they call it^Hhomejh feful Jhel gtl&hhim^ that is, Ttntattuchus raforum Monachorum^ the Pentateuch of th£ iliaven Monkes. The Icwes after the death of Chrifi vvere difperfed among many Nations and they never met together againe:and albeit they would have corrupted the Scrip- ture, how could they have falsified all the Co- pies ? BclUrmin maketh thisobje&iontohimfclfe. Some men will fay,that the Hebrew Text was corrupted after thedayes of Saint Hkrome and Aiguftine. Hee anfwe- reth, that Auguflins reafons ierve foralltimesagainft the corruption of the Hebrew Text : And Serrarim acknowledgeth,that there is but fmall or no corrupti- on in the Hebrew Text, & he maketh a threefold cor- ruption.The firfi Phyficail,the fecond Mathematical], and tke third Morall. Phyficall corruption he maketh to be this,when it wanteth any member vrhich it fliould have- Marhematicall corruption hee maketh to bee this, when there are fomc faults in the print which we call er^V^. And a morall corruption he maketh to be this, when one of purpofegocth about to corrupt the Text, and in effect he commeth to this, that the errours which are found in the Text, are but errours in the print,and not in the matter. But now lately there is "one rifen up, called Mmm^^ who hath let himfelfe to improve the cyiginall Hebrew Text, and to preferre the Samaritan to it as the origi- nal!. We y*de GmlieU Schie^ardum de jure reg/o. Sids train Belli rmjtl t 1,C<*/, 2 • De yerbo det. Serrariui ixprolegcm. Btbit&cts, Corrupt^ M J J them \ th 112 Difference betwixt hebrsiocUmAritiinjy and fdmaritawiyin their 'Copies, Everett attorn Diyine. Lib. i. Reafbnstopi'ovethat the Sdtndrita* copy is not the original!. Reafon I. ty pro r-nj nyty cult us aiienue. Reafon* Reafon 3 , The SJ7xa//tan differ reth as much from the original!,^ the Seyentj doe* We muft put a differencebetwixt lltbr&o-Samarham and HeifdO'famarirano-famaritana, Hebr$&o-famaritana is that which Mojfes wrote from the Lord aRir- #c ^^ : ^■^^^AinH/jfqa^jafi' ^<£ f SJT % 'A,S*"<^ * AA. ^^ IB ^ 1 yv^^^ v. <^ jjrmv&c^w/MS *\^ mMi z ><\ ^ i 3*1 ^ ^ vaj^^ ^vtiy ws ^ ^ .A* aiv^72'A3 /U ^V AA^rAxX/ 1 ^.^ A jtf *V A*A> •£ A ^^J7f -JZThB *hs$ 3t V2T %JJt 3 4/ 1 ^ 3 1 '^qiM. 'AA** '^jOT^^^ • A> TV n nxv n d k-S • n d a- SN fc r-nrT>-n3*H- v ^ '-nTTiNVD- 1 n»^n.^nn3t^ a ^ > n n n S • cd 3 j * 3 -v * j » 3. a 3 & n p d rri * ft ,# .' • a «.-• ,r a; ny-n ^ t? ip # '3 •r-i3^n;nK orna» i« • Di;nav t-md -rv S *? na -onS-N^n n n -i3 n hd sba.ns n^y-n^n a rvpEM:n >a y • 3nps -?^> nrrtPDJ n a ■•> > Dvn^x^'n^ yea » «> 1 p •pnsp-nsuj # >y>3,t# n cd 1 ra-na KSa*nwyn Sa'p-nrp S ' laroaiM :nai j Tnia-msi^n tn j&jrS-riapni ;dn iU )k^ * n,in y, n tpy*a • > ■• rn^ ism 3*0^? -ly S d 1 orpNn • m k v o ' a e> n .m n g a 3 > -1 r-> a £♦ . * y > 3 ty n The Eebrelt Text is not corrupted. F*5 Et dixit Jehova al loquere filios Sa bbatha meaferua in terme & inter adcognefcedu quod et obfervate e rit til* om nisfaciens an i ma il di ebus of era fe ptimo I ehova : on%ni4 illo fabbathi morte I fra'el ipfum fa bbathnm per generations Mofi Jfrael vos per ego lehova Sab ba thum profanates Uludmorte in ilia opks utiqtie la e medio popnlornm beris opus , & in SabbathH faibatPtln faciens moristnrt dicendo > & t u dicendo f nunc il la tote : quia fignum ef t crenerationes ve ft rat fancltficans vo s. quia fane tam morietnry qu ia eXcinde t h r fnornmif e x d i e fan -ctn m pin in d, ie & obfervanto f i lij fabbathumjelebr an do fuas federe ater n o m ter me & inter filios Jfrael fignum e? r it in sternum: quia fex diebus fecit Ie hou b c dum. et t err am & i* die f eptimo qtiievit et rejfiravit Exod,$i: it. And the Lord fpake vnto Mo/es faying 13 . Spedke thou alfb unto the Children of ifrael^fapng^ ve- rily mj Sabbaths fhallye keepefor it ii a Signe betweene me dryou, throughout your generations jhAt yee may kpowthat J am the Lord that dothfan flifie you. 1 4. Te fljalikcepe the Sabbath therefore : for it kholy unto you \ every one that defileth it 7 Jha/l furely be put to death , for vohofoever doth anymrke therein jt hat Soule flail be tut off from amongjlhi* people \ 15 • Sixe ddyes mayrporj^e bee done^butin the Se* writhis the sMathofreftfolincffe to the Lord^whojoever doth iny mrke in the Sabbath day heejhall furely bee put to death. 1 6. Wherefore the ch ildren oflfrael Jhall keepe the Sabbath ', to obferve the Sat>ba;h throughout their genera- tions for * perptiuall Covenant. 17, It is afigne betweene me And the children eflfraelfor ever :fir in fixe dayes the Lord made heAven and earth j and on the feventhday here* fted And was reftcjhed. Q 2 Obferve u6 Exer citations Divine* Lib. i. ppntra > Ucbre. Jjj* Sdmtrit, Obfervc the forme of this writing of the Samaritans and yee (hall finde it to be meere Cabbalifticallj by which they would finde out the diverfe readings, in framing the lines j words and letter s, andfetting them downc after fuch a curious forme, as the CaUaltfis doe, by their GemMrija^notaricon^rid tenmra - that is, by the number of letters, the diverfe fignifications of them, and the diverfe fituation and placing of them, they make diverfe fenfes in the Scriptures, as by eMam^ and ethhh&fh ; fometimes putting the laft letters for the firft, and the firft for the laft ; fometimes reading up and downc ^ fometimes crqffwayes, and fometimes from the left hand to the right : this we may fee in this example ofthe Samaritan Copie, where they fumme up the obfervation, the breach, and punifhment of the Sabbath in a round circle'; which curiofity the Spirit of God never ufed in writing the holy Scriptures. Chriftfpeaking ofthe criginall Text, and the per- petuity of the Law which we have, he faith,Oz*? \otejr one titU of the Law jhdl net p*ffe^ in the originall it is, 1%* anfwerabletothe Hebrew Iod- y and «?*'*» which is not properly tranflated,^ t$ftle.y2i£ifi.it made a diffe- rence betwixt fome letters, as the top of Daleth from Rcjh: for t\\Q Syriacke callcth it sbarat , mci/ura vcl incifwfhe fmall lines which are in ones hand. The meaning is then, that not one part of a letter, neyther the lead letter, nor any part of the lcaft letter fhallpc- rifh,hencc we may rcafonfrom Chrifts words. In that copie whereof the Lordfpcaketh/ Secondly, the Lord commanded the King, when he fhould fit upon the Throne of his kingdorae to write a Copie of this Lzw^Deut* 17. x 8. and the Iewes adde fur- ther, that he was bound to write out two copies, one which he fhould kcepe in his treafurie, and another which he fhould carry about with him $ and they fay moreover, if Printing had bcene found out then, yet hee was bound to write them out with his owne hand. Thirdly ,the Lord commanded the Prophets to write their yifions upon Tables, and to make them plaine, i&£*^2«2. Ejay 8.i.and the Seventy lead it, tobe^r*- ven upon the bujh tree y which is a fort of wood that corrupteth not, and it will preferve that which is writ- ten upon it and it were to the worlds end. Fourthly, when any booke which was necefTaryfor the ufe of the Church was loft s the Lord had a care that that booke fhould be found againe, as the booke ©f the law found by Hiikiah^ King 2 2 # 8.0r the Lord endited it ^new againe, when it was loft 5 as whea lcb$)*kim cyt the roule of the lamentations of lire- mie No QanonkaU booke isperijhed. 119 mie, yet the Lord infpired him a new againe to indite this booke to his Scribe Baruchjere.36.32. becaufc he thought it necetfary ftill for the Church : therefore he would not have it to perifh. Fiftly , in that generall deftru&ion which the Babyh- nians made at lerufalem^ burning their houfes,and rob- bing them of their goods • yet as Hiereme and Bafitob- ferve well, it was a fpeciall providence of God that they fhould leave to thofe captives, their inftruments ofMuficke, wherewith they ufcdto ferveGodinthe Temple: that they might preferve fomememorieof their former worfhip, they brought thefe inftruments to Babel with them, P/*/. 1 37,2.1^ hung our harpes on wUloypes. If the Lord had fuch a care of thefe inftru- ments to have them preferved foi; his praife, much more care had he to have the Scriptures preferved; which taught them to worfiiip : and he who had a par- ticular care of the parts of the Scripture, before it was compieate, and nnrtbreth the haires of ottr beads, Matth. 10.30. andthejfarres of the heavens, Pfal. 1^7,4. will he not have a fpeciall care that none of thefeBookes fhould perifh which are canonical! f Thatfable of Efdras then is to be rejected, &fc 4. cap. 4.1$. So^. 14. 21. to the zq.verfe, he fheweth how the booke of God was loft in the Captivity, and that Efdras the Scribe, by holy infpiration wrote it ail anew againe : but this is falfe, fee we not how Dani- ^/readout of the prophefie of leremie^ how long the captivitie fhould kftjD^.2«p.The booke of God then was not loft in the captivity, and written anew againe by Efdra$> but onely he fetthebookes in ©rder after the captivity, $* nihil ad **& fecit fed adld^tv. Hec did nothing in cor re ding the booke of God, but onely fet itdowncinorder. • But we reade often times in the Scriptures of many * Bockei Thtlfraelltei htptthe mull call inftrument* in the captivitv,to put them in minde of the Worflup©fGo. Some prophefies of the Prophets were not Written, which he did abroad in otherCountries^as againft Zoba King ©f Hadadczzar^ againft the Moabites, and a- gainft Tobh King of Hemath. Aod where it: is fayd over atltbekingdomes of the countries^ it is the manner of the Scripture (as Hierome marketh,) by the whole Countries^ to underftandthe next adjacent countries whereof it fpeaketh ; and therefore in the originail it is fiaaratzoth, Of that earth. iChw.il I 9. The prayer of Mitnajfeh and how God was intreated ofhim^ and all his finns^ and his treffiffi and the places wherein be built high places ^ and fet up groves and graven images before he was humbled: behold tbsy are written among the faying of the Seers , or Hofai , But in the whole booke of the Kings there is no mention made of his affli&ion, or of the caufe which mooved him to repent or of his prayers which he made to God in time of his afflicel^ Apponentestntthftum^ and gave the fen fefhdt is ,hc ad- ded the Targum orpzxzphrafetoit.pajabh/nulrampxikfa and caufed them to underftandthc reading of the Law, that is,he added the K&blalt. But this is a falfeGloffe, £*r*read the Law to them, & gave them not onely the grammatical ien(e,but alfo the fpirituall and true mea- ni ngof the words-he neither added points nor Targans, or Katia/a to it. The points were not then from the be- ginning as may be feenc by thefe reafons following. The fir ft reafoh is taken from the Samaritan Chara- cter. The iCwcs acknowledge that the letters of the law which they have tfow, are not the ancient Chara&ers in which M$yfts wrote the Law. But to thefe ancient Chara&ers That the 'Points f)?ere not from the beginning. **5 Reafon i\ Reafon %l Objcft. Cha ra&ers there is no vowcJl fubjoyned as we may fee in the form c of the Shekeil fet downe by Arias M°»- tttoHi, BeT^t^ and Vtlldfand upon EzekieL The fecond reafon is taken from the firft exemplar ofthe Iewes, which they kept in their Synagogues^and they have moft exa&ly written and routed up this booke, which is the cheefebooke in their estimation, and whereof they account more then of any other He- brew Bible$ yet there is neyth-r Poynt nor Accent in this booke, but onely Confonants. This maybe feene alfo in their ancient bi lies of divorce wherein are ney- ther Points nor Accencs:Therefore the Points were not from the beginning. The third reafon is taken from the names of the Points 3 and Accents,whichareChaldee names,therefore they were impofed after the captivity. But they who maintaine that thePoynts were from the beginning, fay, that this reafon holdethnot; for the names ofthe Moneths are Chaldee names>impofed after the captivity ; and yet the Moneths were from the beginning : So the Points may be from the begin- ning, although the Chaldee names were given to them after the captivitie. As the Moneths were from the beginning * % and had Chaldee names given unto them, after the captivity : fo the value cf the Points were from the beginning, but the figures and thenames ofthe Points, were fet downe a long time afterwards. The fourth reafon is taken from the translation ofthe Seventy ; for when the Seventy read the Hebrew Text wanting the Poinrs, they differed veryfarre from the Hebrew in many things. The difference of their rea- ding arofe from this- becaufe the Hebrew Text wan- ted the Poynts. Example 5 G*/*.47.3*». and jfrael 6wed himfilfe.gnAlroJb hamitt^ upoz bis beds bud. But the __^ R3 Apoffle e/A/*. Reafon.^ n6 Exercitations 3hine. Lib. i. |-"l^JE Volume* '-' *" " cranium. Reafcn 5. Rtafon 6* Rcafi**7> "D? maf cuius r v "13 T memoria* Apoftlc followcth the tranflation of the Seventy tran- slating it, H* bowed upon the top ofhurod t HebAt*i\. So P/4/.40.7. for Megtlh the Seventy read gilgoletb^ in cu fite libri, for in velumine libri : becaufe they wanted the Points, and the Apoftle followed this reading. The fift reafon is taken from, £tf/££ volo keri 9 when the words are written one way, and read another. This diverfity of reading and writing arofe becaufe the let- ters wasted the Points from the beginning : this made them to reade one way and write another way. The Chaldce, Arabian, and AfTyrian 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. Thefevcnth reafon is taken out of the Tdmud. They write.that loab killed his matter, becaufe he taught him to read Zacar fAafiuitu^ for Zecer MemerU^nd fo made him to fpare the females of the Amalekites 7 whereas hce fhould have blotted out their memorie and killed them all.Now if the points had beene from the begin- ning, then loabs matter could not have taught him, to have readz^r for Zecer. The Points were not from the beginning then, but found out afterwards by the M&forath. There were three forts of teachers, amongft the Ie wes. The firft was W7pc**j^*7©-; who gathered the traditions of the Fathers, together 5 fuch were the Pha- risees. The feco'nd were the Sofhertm afterwards cal- led the Maforeth : thefe ©bferved the letters and words in the reading. The third fort were the Mtdrofeth^ the Cdbbalifts, who expounded the Scriptures allegorically. The Scribes were hom'Moyfes time, who taught the peopie to reade the Law 3 becaufe the Law wanted the points : That the WintsTbere not from the beginning. 127 Points: an J Chrift calleth thcfe The learned, Scribes^ and faith to one of them $ Hew readefi thou e L»k.io. 26. Butaftervwds Sbammaimd Hellel were the firft of the Scribes and Pharifees , who were the original! of thcfe feils, Shammai was the firft of thcfe Scribes who drew out the Cabbalifticall readings , and Hillel was the firft who gathered their traditions toge- ther. Bccattfe the Text wanted the Vowels before the M*- foretsxime^ hence arofethefediverfe readings margi- nall and Textual!; here wee mnft take heed of two err ores. The firft is ofthofe who hold , that both the Textual! and Marginall reading were from the begin- ning, and both authenticke and originallfrom Mojes. The fecond error which we muft fhunne,is this 5 that the marginall reading implyeth fome cor ruption 5 where as itfervethfor illuftration of the Text. There is but fmall difference betwixt the Marginall and the line reading. There are three forts of reading. The firft is jirftagf? > when there is a© difference at all in the words- The fecond is *Jg#Mg# when there is fome fmall difference in the reading, And the third is Af-fMb^ when there is a contrarie reading. Now for ^xe^, we may fee it in the originall Text it felfc 5 as 2 Sam. 2 2. and Pfal-iS. the fame argument is handled almoft word by word in both thcfe places, there is fome diverfitieof words onely : for 2 Sam. 22, 43. It is Atikemjdidftampe them as the my re cf the flrectesjzut Pfil. 18. 4a. it is Arikem,ldidcafi themcutas the mjrt in theJlreets.Hetcis but fmall differencc^rf/fc/A is onely changed into Refh 5 the fenfe is all one. So 2 Sam. 22. ii.and/yS/.i&ii.So 2 Sam. 22.27.and Pfal. i8.2£. So 2Sam.22.8. and/yi/.i8,$> r hereis fa|**g#?, but not 4*fa£n. So the Marginall reading, and the Text reading makes not a contrary reading 5 but a diver fe rea- - _ din g : ShammAtSLnA HiMcl the firft of cheSe&s ofthe Scribes and Pharos. Two errors to beftuti* ncd concerning the Marginall and Text reading. OPHK a pn Evacuate. Comminuen. *"1 mutatur in ") The Marginall and the Text reading makeaot a contrary but a divcrfe reading. 128 Exercitations3mne. Lib. ft Mi. X'? no*. I^y d.cem. TranflateTi fbmetim z jjyn? both the margin nail and text reading together. P5H voluit hfttetibb - T 1¥3 cufiodivit efi fari (ft rnsrrW* TlieM«(oret'i put the vowels fome rimes in the text .and tV.c confo- nantsin the'margenr. dbto ding : therefore ye fhall fee that the Tranflaters follow fometimes the Marginall reading in their firft tranfla- rtons,as lumat 2 King 8. 10. in his firft tranflation, he faith did/c *i,but in this fecond tranflation he faith, abi, die non> So E&r. 4. 2. In his firft edition, ficrijicabimtu eidem which is the marginall reading, but in his fecond tvandztion^nm ficrifeabimus alt eri which is in the Text. Example, 3. iKtng 22.49. lehefaj/hat prepared fhpes^ Gnafia ferity but in his fecond tranflation lehofaphat made decern naves which is in the Test. So ?rw. 31.4. Ecclef. 3. 4, ler.i. 20. and 5* 8. He fol- io weth Ketibh in his laft Edition, thatis,asitis written and not read in allthefe places. And fometimes ye fiiall fee them Joy ncbotlnhe Marginal! and Text rea- ding together* Pfal.22.1j- They Lyon Me digged. So the Chaldee Paraphraft and the Seventh readeth it. So Junius (Ex fid. u.8. Ifjhzfleafemther MdJlerTpbe hath not betrethed htr unto himfelje^ mn fibi) joyneth lojo^ both together \ both the Text and Margi- nall reading. So Ufh.2> 12. The line reading harfi gnirjvrbs, and the Marginall reading hath #*/,and hee joyneth them both together vrbsHai. So Vrov. 23. 26. Let thine eyes ebferve my vpayes. Ratza, and Nat^ar^ he joyneth them both together, fiudiofe'tupdivit. SoE^e.2.2. 16. They joyne them both together. So iKi*g.2i.'i$. the Tigurin joyneth them both toge- ther, and the Englifh joyne them both together, Prov. I p. r y . Thej are watn/ng tfrbiin. In thefedivcrfe readings fee downc by the Maforetb^ fomerimcsthePointsareputintheText and the Con- fonants in the Margenr, as ler. 31. 35?. Beheld the day faith the Lord. Here is a blanke in the Text,the vowels are oncly fet downeand the word Bairn ; is undcrftood by the Points ofe,whkh are in the Text , and fo it is Bairn y although it be not exprefly written in the Text. The Of Tranflation of Scripture. 11$ The rcafon why they fettheconfonants in the Margent and the vowels in the Text, was tofignifie, that they enclined rather, to follow the Marginall reading than the Text , and yet not to exclude the Text reading : therefore they fet the vowels in the Text. Agaiae, when the Mafireth thinke that fome words abound, they fet downe the Confonants of the word in the Text, but they point not the word, which they would have to be be omitted, Exaraple,/*r 51, 3. A- getinft him tb*t bended^ let the ^Archer bend bis bow. El ijdntrech i\ddrock hadderecb. And thus the Maforeth keepcu$thatwegoenotarnifTe 5 and their obfervations are a hedge to the Law : therefore the Iewes fay 5 Se~ )4glM$ckmA $<#&%*, Silence is the hedge ofwifedonae, for when a man holdeth his pe^ce he is then thought to be wife. So they (ay Meg**jbertttk fe)ag legnofher^ Tythes are the hedge of our riches , and therefore pay thy Tythes and bee rich. So Nedarim fe)ag lipbrtjhotb, vowes are the hedge of the firft fruites. Laftly, they fay, Mtforethfe)&g later a, that the Maforeth is the hedge to the Law. By great paines and woaderfull care thofe Maforeth^ numbred the letters and words of the Scrip- ture, that none of them might perifli:'and as in a well constituted family ,the mafter of the family taketh a note of all the things in his houfe from the greateft to the lcaft; So did thefc AUferab of the whole Law: therefore the Hebrewes lay \Gnim flrimnmnth hater dh^ that is, the ftudie of the Maforeth was Cum cob- fervationelegufoT the prefer ving of the Law from cor- ruption, Thefediverfe readings make not up diverfe fenfes but helpe us better to come by the right fenfe of the Scripture, When it is obje&ed to us by the Church of Rome that we have not the true mcaaing of the Scrip- cures, becaufe of our diverfe tranflations: Our Divines S anfwer, The Maforeth put net points to a word which they thinke dotn res dound. V • S t : •• - * JI'D O'-HJ r i •- « rvnnVa»& T T • n'iba W rriinrt rrin»^ r - I I Diverfe reading.tnafce not up diverfe fenfe in the Scripture, M° Exerckations Divine. Lib. i. A word Cct downe for explanation addeth nothing to the test. The meaning of the tcxfts knowne by the antecedent and confer quint. t Contfojtm* ex Tilmidcwjap.i anfwer 3 that thefe diver fetranflations make notdiverfc fenfes in the Scriptures 5 for the fenfe is ftill one and the fame: but thefe diver fc tranflations heipeusone- ly, to corae to die true meaning of the Scriptures, and fo we mull: ufc thefe marginal! and line readings, as we ufe thefe intei pretations. When we fee a blanke left in the the Text> andfupplyedintheMargent^ this ad- deth nothing to the Text, as a word added fometime by a tranflatour y addeth nothing to the Text: So when the Maforetb put aaother word , in the Margent, which is not in the Texf,that word is fet downe onely for explanation,and it addethnothing to the Text. We take up the meaning of the Text , by the antecedent ^ and confequent,Example 3 Prcv.q. ^.Tender and yonng was 1 % Liptwijbefere my Mother ^ but in the Margent it is , Tender and youngypxi l^Libhm y amongjl the Somes of my Mother : for Salomon had moe brethren i Chron.^6. Bat thefe readings may (land ,foe was tender and young before his Mother , and beft beloved of all his Mo- thers Sonnes. TheConclufionofthisis.Acertainelew gave God thankes fer foure things. Firft, that hee was a lew and not a Samarirane. Secondly, that he was bred at leru- falem and not at Pdmb/dttha. .Thirdly, that he faid Sf/ib- beth and not Stbboleth. Fourthly 3 that hee needed not the helps otYtber/as, meaning the Points and Accents. But we who arc not naturall .ewes fliould bee thanke- full to God ; becaufe wee have thefe helpes to further us in the reading. EXER. Of Tranflation of Scripture* Mi EXERCITAT, XV. Of the meanes tybicb God ufeth to make the Scrip- tureplaine untt m> I Or. xa^njfl knew not the meaning of the voyce,/ (haS be to him tbatfieaketb a Barbarianj&c. THerc are three fpeciall meanes by which God maketh the Scriptures plaine unto us. The firftis translation of the Scripture. The fecond is parapra- fing of the Scripture, and the third is the interpretati- on of the Scripture. In the Translation of the Scripture confider, firft, what is a Tranflation. Secondly, the neceflitic of tran- slation* Thirdly, what things a Tranflator fhould ob- ferve, and what things he fhould (hunne. Fourthly, who they were who tranflated the Scriptures. Fiftly, the authority of the tranflation of the Seventy. Sixt- ly, the authority ©f the vulgar Latine tranflati- on. Firft,whatis a tranflation. We tranflate when we change out of one language into another,and it is called lf : j.vv'ucLQr(j.iT*$ohii, If the Tranflator confiderthe words apart, then it is called %^* or yxaosn^i there is great forceinthewords,andthereforethc Tranflator muft obfervethem- Plato was wont to call Socrates, yauivmtAf % feu obfletricem ^becaufe when he fought out the words, then he brought forth the truth. Secondly, let us confiderthe neceiTity of Tranflation without a Tranflation wee cannot undcrttanda ftrange language, but it is barbarous to us. Reafons proving the neceflitic of tranflation. Firft, when the old teftament hath words altogether S 2 unknowne Three fpeciall meanes for making the Scrips tares plaine. What things ar« neccf- fary for tranilatiGn, What 15 tr&»JUtion. The necefsitie of trans flation proved by fua- dry reafons. Rtdfon It H* Exercitatkns Divine. Lib. Words in the old Te* ftamcnt,unknovvne to the (ewes, areinterpre* ted. vsti tiL(j.\\r Que?. The Ptrfam are called Mlamtfet. P" llt^n magus a Din f or mare vcl fngere. Anf. Why tlwpraverof Chrift upon the Crofle uCct d«wnc in He- brew, unknowne to the Iewes,it ufcth to interpret them. Ex- amplc,/*/*r/>« was a Perficke word unknowne to the Iewes- therefore the Holy Ghoft interpreteth it, cal- ling it _a Lot. So the Evangelifts writing 5 in Gi;eeke, and having fundrie Hebrew and Chaldec words, they expound them in Grcekeas Siloe 9 . that is > fent 9 lob. 9 . 7 > Abba interpreted by Pat:r,Rom.$ .So Tabitha kumi 9 by interpretation ^Daughter arife^Mark^.2 1 . So Tbomal called Didymus. See Mark.*]. 34. and Acl.i. ij.and RsvcM.ijy* Amen by mf y So Abaddon b$ diroMwfludieth of purpofe tokeepe the Scrip- tures in an unknowne tongue, and thinketh,t hat there- by the mindes of the people are more affe&ed and ftir- red up to devotion. The third thing to be cenfidered in a tranflation is what a Tranflator fhould obferve and what hee fliould efchewin his tranflation. A Tranflator rauft obferve Ex quo vert it & inqmd vert it pi' Terminus a qtttfy ur* minus *d quem, and he muft confider firft the fenfe,and then the words 5 he muft looke firft t© the fenfe and iee that he carry it with him 3 and next to the words 5 and even-as Merchants when they fell their wares they looke for the worth of their wares in Money • So fhould a Tranflator in his tranflation fee that hee have the worth, or meaning of the fenfe in his Tranflation, hee muft confider firft. the aptneffe of the phraf e into which he is totranflate it, and hee is not &>* '*$&$ fervilly to follow.it. Example, the Hebrew hiihjwiS multiply thyfeedt as.thtfanjnpo* the lippe cf the Sea^Gen. 22.17. But our language faith upon he Set (hoar e. So the Hebrew faith we muft not eate with common hands, ^^^^ S 3 but Vnfcnowne tongues were a curfe pro "•un- ced againft the people of the- 1 ewes*. Reafon 3 , God gavtthegiftof tongues tefomejandtc others he gave the in « terptetation of them* A Tranflator mull take heed,, ex que, itf'm quod %erht* . Simile. He muft have the W orth of the wor^sia his . tranflation. A Tranflator fhould confider the aptneflcof thephrafe. »?4 Exercitatims Divine. Lib. ATranflatour may adde a word where the feftfebeareth it. Quefl. tAnfr*. A Tranflater wuft not adde of hisowne to the text. |D intcrrogat apud Chaldaos > fed non apud Hcbneos. but we fay, with unmfken hands: now in this meta- phrafe changing one phrafe into another,the Tranflator muft take good heede. Secondly ,where the fenfe beareth it a Tranflator may adde a word without any hurt to the Text. The origi- nall Text it felfe,affedteth fometime more brevity and inother places fupplyeth this brevity. As, 2 Sam. 6. 6. Pzziaput fourth to the Arke, it is expounded more at large, 1 chron.i^.p.Heput forth his hand to the Arke, So 2 chron. io.5>. is expounded by 2 Cbrw. 1 ;.£. At more length.The holy Ghoft addeth a word for illuftation where the fenie beareth it, Deut.iy t i6.Curfidbehee that co&firmetb net all the words of this Law to doe t hem $ But the Apoftle Galat*i % 10. Cur fed is everyone that con- tinued not in all things which are written in the bookeoftbeLawtedoetbem. So a Tranflator may adde a word for illuftration when the fenfe beareth it, Gen,-$. Haft thou eaten of the tree of which 1 forbad thee to eate ? the Seventy adde, Hafl thou eate%of thttree which I (onely ) forbad thee to eate e WhenChrift Mark. 5. 4, interpreteth tabitha \umi artfi daughter , how addeth hee here, w hky<» ubi dice > He doth not this as an interpreter, but to fliow the power and authority of him who f peaketh 5 and there- fore cot &yb± {hould be in a parenthefis^ A Tranflator muft adde nothing of his owne in his tranflation 3 Ex<^ 1^.15. The vulgar tranflation addeth fomething which is not in the originall : when the chiU dren of Ifraclfar* itjheyfayd one to another ', what is this ? Thefe words {what is thu)atc not the words of the holy Ghoft : for Man fignificth,preparedor ready, and there- fore it (hould be interpreted, this is ready or prepared meate. So Exod.i2- 1 1. they tranflate Pha/e, id eft tran- Ijttv:^ it iliould not be tranflaced,/*/*/? tranfttus 3 but tran- fitttsjt is the Lords Paffiowr. A Of Tranflntion of Scripture. E 35 A Tranflator muftnotaffeEfa.^.9. Woe be to him that ftrivetb with bis Maker: let the pot [bear d ftrive with the potjheards of the earth \ Hierome hath it, te/ladeSA&ifs, he translated it terra Samia^ there is not fuch a word in the original!, neyther were thefe vafa SAtnia, in ufe, in thedayesofthe Prophet 5 yet becaufe thefe veflels were in ufe in his time, heeufeth it in his translation : neyther can he be thought to be cr^aloflup** a hunter of new words for this.So Nahum 3.8. Art thou, better than No. But Hierome tranflateth it , Art thou better th*n Alex*»dria:bcczuk in his time No was called Alexandria: being built anew by Alexander. A Tranflatour rauft aot ufe a great circuite of words, or the floorifhing fpeeches ©f Rhetoricke in his tranflation; foras men pouring wine out of oneVef- fel into another, take heede that the vent bee not too great; for then the wine would corrupt:5o the Tranfla- tor if he take too much liberty to himfelfe he may cor- rupt the fenfe. Words that are tranfeunt, pafling and received in all languages fhould not be tranflatedsas S*bbAth,Amen^ Halleluia,Ho/anna. So lam. 5.4. and the crjes of them which have reaped, are entred into the Aires *fthe Lord of SMtibJcin as fome fort ef coine pafleth in all countries fo ■to. 1 vo$ avians an af- fect in2 of new words. When the matter re» quireth,a new word may be ufed in a tran- flancn* bvot/GTciQHfd.$, is hee whohuntetkfor ft range words that is not in ufe. fj.tyciktl(s$9•»?©- (hould not be tran- slated 2.i> So epfiMripf fhould not bee tranflated PneJ}^ for the word Prj'ejl now is taken for a facrifycing Preift : and God himfelfe would not be called i?*^, but /^/becaufe £.*<*/ wasa word degene- rate and given to Idols, Hefi. So **!**.** at thefirft was hethat had the charge of the corne which the La- tiaes called Epuio, but now both are degenerate. So fhould not a degenerate word be ufed in a translati- on. Words that are proper (houM not be tranflated as appellatives or contra, 2 Sam. 23.8.7** Tubmen tie that fat in tbefeate cbeefe among R the C*f t Mints > this fame was HadinotheEtnite^t 1 Cbro. i 1.1 1. (ajbokam** tiach- menite, the cbeefe eftke Captaines he lift up his Sf cart againfl three hundred* It was a proper name of a man , as we may fce,i chro.i 7.2. And therefore fhould not be tranflated, be fate in \ndgtmext. So Adino and E&nite are nor proper name*, but are to betraniLkedihus,//* delight wa4 to lift up bu fpeare agiwjl three hundred. So lift: 14.15. The Vulgar tramlarion llath iuhus, This is Adam whe was buried amotiojl f$nre. Adam here is an T appellative Wcrds that are proper, are not to be tranflated a j appellatives , grjtmnerdthuic baft** »?* Exercitations Divine. Lib. i. CDixn To. y&fdU h ODP ow Y\de Sttmon.de Uu'm, in rjal.9. J—J locale. ({U9//lodo d'JfcTUUT. appellative name and not proper • therefore the article He,\s put before it. Secondly ,he addeth Situs r i? > which is not in the originall. Thirdly, he tranilarcth Arha, Four, which is a proper name here .and hence came that fable, that foure men and their wives are buried there, Adam md Eve, Abraham and Sara,lfaac and Rebekah and Jacob and Lea. SoAeJ,ig*p. Schola Tyrannic cannot be traaflatedj intbe Scheolcof aTyrant^ but In it he S chock of Tyranny becaufe it is not an appellative but a proper name. Words that are Media fignificatiow, a Tranflator muft take heed how he tranflateth rhe.Examplc i Efa^ t 2 . / mil take away your Kofem from you. The Tranflator cannot tranflate it here, pur Sooth ftyer but your Prudent. So /ofhu. 13.2 t. Balaam aifo thefonne ofBeor the Kofm, did the children of Ifrael '/lay At cannot be translated 3 54/dwj# the Prudem, bur BtUmn the Sooth fay cr. Another exam ple£*^#w is called fubtile or craftie andalfoprudencor wife,GVtf.3. 1* th* Serpent wasgna- r*m, it cat : (latcd, More wife than any beasl of the field-, but M>rr,.*S>-e -id f>rov *« It cannot bee to give Subttltie^ kvtiLWiftdtme 10 the fimple. So Matsk, 10*16. I .- annot bt fayd, be yee Craftie as Ser- perns, hci wife as Serpents* Athinicxanaple, *s7w/fignifieth both the grave and hell; when itisfetdownewitho ^: tie locale, then it ever fignifieth the grave, but when tie locale , is put to it, and the godly, arefaydtogo< L f/ta*i*£ r thefl it fignifieth the lowejSgravc,as Pfai.%6,iy Brt when Sheolluth He locale joy ned to it, and the * [eked are fayd to go Lefhco- lah .then it fignificj hchc Hcli,anu it fliould be tran/lated, 1 hey vent dj ivm to hell , /Y *'** . 1 * 3 o . A fourth* x tmpIe 3 P*ijri i c taken in anevill fenfe for IF$$ItJhuejfejLS Prtif, 1 .2 2. and in a good fenfe for Simple cit re, ;;s J>j'al.ii6.6. Words Of the Tranfatientftbe Scripture. i?9 Words ***%teywv&>pwi i it& (and as the Iewes fay Qua nullum hahentfratrem) they fhould be warily taken heede unto,how they be tranflated, becaufe there is not another word to cleare rhem by. Example, N*m. 2 4. l.Haggebber fhrtbum htpnaynYirafertisecetlt*. it is not taken in this fenfe in all the Scriptures birr onely here: in other places of the Scripture it is taken in a contrary (ignification for Shutting*} the c t$ M Another example, ^/^.i -\ . 5- Tktemm) came and firp- ^('^'"Vt- fhould nor be translated tZtrejorFitchtsJjut Evtttfiedi&&vnv\s tl wc call blafted Corne,or thedeafe earcsjwhichgrow up with the good Come & cannot bcedifccrncd fron the good ^_: rne untilhfre Harveft; and then it prove: h naught; for Fhchcs and Tar. *s may be prefemly difceraed, and pulled up- the one (igrufieth the Hypocrites and the other Hcreticks. And where it is fayd, Bis enemy came ana fiwtdTares,lhc parable muft be underftood thus, that the enemy cor- rupted that feede which feemed to be good leede: In a parable wee mart not ftretch every word, but onely look to the maine fcope^for then we may gather that the , wicked in Hell have tongues now,and the glorified have bodies now in the Heavens. A third example. Mark. 14.3. she brought a hoxe vd^i^m of liquid nard^ it fhould be tranflated Of up- right and per feci nard\ for according to the phrafe of the Seventy , that is **»* which excelleth in the owne kind of ir 5 and fo they call the Temple of Salmon vpx * &■ An excellent Temple. The Syriach hath it Pis from the Greeke word w& The fourth thing that is to be confidered here^are they who tranflated the Scriptures, imitu faith that there are twelve rranilations of the Bible int© the Greeke, thefirfttranflationofthe/^/^/tt was Lagi- ana which Ptolemtus Lagi caufed to be tranflated. The T % next pyn The Mafore th put this maikej—^4 ubino- tant veeem aliquant femelreperhi,anthatif» gemellj. fy?Jyicv quid. Vide Suidam in liluvia £7* Scwmi Exercitatt- ones. vJ$foi visirih quid. D*3 ThKre were twelve tr«* '!;tionsd che Bible imo Gere' e. 140 Exerckat'wns DiVine. Lib. The caufc of the dif- ference io tranilarions. SS Tra^flationi which were in eft ima lion next tranflation, was the tranflation of the Seventy, which was tranflated inthedayes of PtekmemPhzU- dt/pM, the third was Hcrodtina in the time oiP-tolo* mie the laft, the fourth that of Abulia, the fifth of SimmAcl)u<$ % the fixt of Theo&ofion, the leventh Hitri- chuntina found in Ierioh^tht eight Ntcapolitana found at Nicop&lu, the ninth Or/g^^/^rranflated by Origen, the tenth Lhciam tranflated by the martyr LucUn, the eleventh Hefickuna, tranflated by Hefychim , the twelfth ExhieYomine&m tranflatedout of Itromes tran- flation into Greeke. There is fuch a profunditiein the Scriptures,that it is unpoffiblc for any Interpreter to jfownd the depth of them, but as it fareth with the oyle of the widow, iKing^. So long as the children brought vcfTels^fo long there was oyle to fill them: So there is fuch plen- ty in the Scriptures 5 when they have filled the wits and underftanding of the beft -yet there is Sufficient for thefewho goe about to translate anew againe 2 to bee drawne out of them. And it is no marvell why they differ fo in their tran- flations, for one roote hath fo many fignifications fomctimeSjthat all the Tranflators cannot agree in one. Let us take but this one example, 7^.4. 18. Tagninu* tranflatethit, in angelisfau f wit lumen. i* Intngelu fuis indidit */^/0#,borr©weth this hifto- ry or fable rather out of Ariftaas, and afterwards the Chriftian writers (in whofe time this tranflation ofthe Seventy was in moil requeft) gave eare willingly to this : for they ufed moft the tranflation of the Seventy^ and they tooke occafioa to fpread abroad any thing, which might ferve for their credit, luflin Marty? a fa- mous old writer, with tooth and nayle fiandethfor the authority of this Tranflation .- he telleth how they were put imp f overall Cels, and how they were direft, ed by the holy Spirit, fo that they agreed,not oncly in the knfc . but alfo in the words. But yet ney ther Art- lUat) nor lofylms who borrow . J rhis hova him* make mention of thefe Cels. But Scaler in his am^iadvetSfct* fcipoa v.ufcbmix theyeare M. CCXXXiV. pdgfth thac th ,ooke of . At 1 (Ice ts TJbey were called tionem ntm*r$+ i44 Exercitattons Divine. Lib. i. rjUgtr provetk by mas nvreafois,that/ > /^- mem PhtUdc!ph*s,&i& not procure this tranfla- Reafon I. Theciufcwhy Dime* trim* washed by rtolotncm* Artfttyhdnei was Icee per of the Library oiPtoh- ReSfc Wf. 2. Ariftat* (out of which this narration was borrowed) was but famed by fome grecizing Iewes, that they might conciliat the greater authority to this their tran- slation which they had procured, and he hath fundry reafons to improve this narration. The firft reafon, we know faith he out of the hiftory of Hermppudizn antient writer of whom Diegenes Laet- tim maketh mention) that DimetYitu phaleriw whom Arifltts bringeth in as the procurer of this whole bufi- neffe at the hands cf Ptolometu Pkiladelphus^vas in no favour with'bim,for Ptolomeu* fo difliked this 'Oimetrim altogether, that in the beginning of his raignc hee banifhedhimrand through grcefe he tooke himfelfe to live in the Wtfdcrneffc ; and one day being heavy with fleepe, layd himfelfe downe upon the ground to* fleepe, where a Serpent did fting him to the death. The rea- fon wherefore PhiUdelphusio hated him was this :be- caufe when Ptolomeu* L&gi his father had maricd a fe- cond wife called Eurice (as he had Bernice the mother otptolemem Philadelphia for his firft wife,) this £/>/ and dyed in the beginning of his raigne, is there any probability that he had the charge of this Library ? and Vitruvim faiths that Art- flophanes that noble Grammarian had the keeping of this Library -and noiDimetrius fhderius. Secondly y Ari(l*4s andthefe who follow him fay, that there were fixe chofen out of every Tribe and fent to£>r/>/touanflate the Bible; but at that time there dwek no other Irtves in ludeajbut onely of the Tribe cf luda and Bcnjamf^ although perhaps fome of the other Tribes Of the Truncation of the Seventh. '45 Tribes were fcattered amongft them ; yet it is certains that thefe had no place amongft them , becaufe the moft part of them were caried away captive by the Ajfyriam, This handfull which were yec left in Iudea had no authority amongft them, and how came it to paffe that they lent the whole Syneirion or the great Councill to ££?/*? befides,the Sjwdr/wconfiftednot of the twelve Tribes after the captivity, but one- ly of the Tribe of W*» and is it probable that they would fend thefe Seventy to Egypt ? and if it bee true which they fay of thefe feverall Cels in which they were placed, when they tranflated the Bible; then it behooved every one ot them , to have fucha fufficient racafure of knowledge both in Hebrew and Greeke, that they might have finiflied the whole Worke alone- which no man will bcleeve. Thirdly, *4 '///**/ reporteth that ptohmetu fayd, if any man fhould adde,or take from th;s booke then hee fhould be accurfed; but this was the curfe which God himfelfe fet downe in the Law, Deut.q. 2. Rev. % i. iS.This f>/*/*»wi#*underftood notrand whacasArtfaas goeth about to prove that thefe curfes were ufualla- mongft the Greekes and Romans 5 we muft underftand that they never ufed thefe curfes but in extreme neceffi- ty • but what neceifity was there here for Ptolomem to adde thiscurfe,who was but defy rous that thefe bookcs might onely be put amongft the reft of thebookesin the Library? Fourthly, if Eleazir the Highprieft and the Sync dr ion at lerufalem had approved this tranflation, why would the Iewes at lerufalem have fo hated this traftflation?For yearely in remembrance of this tranflation they kept a faft the eight day ofTebhetb^ (which moneth anfwereth to our December) and the Iewes fay Jt that there was three dayes darkeneffe when the Law was tranflated, V thefe Reafon. 3. Retfon^i Thercweikeptafaft for this rra&flation. 14* Exercitations Divine. Lib. nv«;n Reafon^. p/olemeut Philddel/bus a vicious man. RmJ**.. 6* l % detwt teg. Hebr*. The fabl* o c the greek 2i> g le es o nccrning the Tranflacion of the b thcfe Angaria or fafttngs which they call Tagnane)oth were appointed eyther propter fapmav for the great wrath of God which did hang over them, or for Tome great plague, or for killing forne juft roan, fo the Tevvcs obferved thefe Angaria- in remembrance of this tranflation,asaday of great hcavineffc and not as a day of great joy. and they applyed that place of Solomon^ Ecckf.yx* There katimtte rent ^andatime to fow^ they who made this fchifme 9 fay they, rejnt the Law,, when they tranflated it, Fifrly,If we fhall marke what manner of manthis ? to* lomem King oi^gjft was, we fhall hardly be induced tothinkethathe had fuch 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: forhec was a moft vile and wicked man , and hee was called Phikdelpbtts as the Tares or weerd fitters are called Eumenides y for he killed his two brethren borne of Eu- rices and committed inceft with his owne. lifter Ar- cime. , Sixtly, lofefhus writeth that the Law was fent by E/w^rthchiePrieftto^y^ 5 writtenin Golden Let- ters; but this is improbable ; for the Hebrew Do&ors write, that it was not lawfull for any, no not for the King to write the Law,buc onely wich Inke. and when they faw the copy that was prcfented ro Alexander the great, having the name Jehova ftill written in Golden Letters, the wife men amongft the Iewes would havethemraied out, and to bee written with Inke., See how the grccizing Iewes made up this fable of the agreement and confent of the Seventy tranflating the Bible, this fable arofe (as Scaliger obferveh well) out of the mifa^plying of that place, Exod. 24.9. And Mojesafctnded and Aaron, verf.n. And Se vent ie of the Elders Of the Tranflation of the SeVentie. 147 Elders oflfrael. And there the Septuagints adde (which is not in the original!)^ % \*#&*]w i'w**K « &^ «>g/^ that is, Ofthechofenmenofl/rael none of them did difagru , and hence afterward was this uniformity made up of the Seventy tranflating the Law in ^tgypt, whereas there is no fuch thing in the original! text; but onely this wayes it ftandethintheText. 7 hey Jaw the Lcrd^ And upon the Nobles of Ifrael^ he layd net his hand y that is, although they faw the Lord yet they dyed not; that which was fpoken ot the Se- venty in Moyfes time, they applyed it to theft Seventy who were fent to y£gypt in the dayes ofptolemn* : and againe, they mifinterpret the word ft*vc#uv thus, Ihe chofen oflfrael none of them did dif agree ^ but in the originall it is, None of them did die. Wherefore Seali- ger judgeth(and not without caufe;that this Tranflation of the Seventy was not procured thus, and the greci- zing lewes doe fable • but he faith, the matter fell out after this manner. When the Scattered lewes lived under Ptotemews King of t/£g^f, then they wereenfor- ced to write their contracts in Greeke , and to reckon their times by the rcigne of the Kings of JEgypt ; who redacted them te this fceceffitie , to fpeake the Greeke tongue: and thefe lewes who lived in Alexandria and through out *s£$pty procured this Tranflation, and that it might be read, not onely in ^^gypt amongft the grecizing lewes there; but alfo amongft all the gre- cizing lewes abroad: but the lewes whokeepe the ori- ginall text were very loath to admit the Tranfla- tion of the seventie to be read in their Synagogues ^and it was for this Tranflation ( as Scaliger holdeth ) that there was fuch hatred betweene the Hebrewes and the Grcekes, Jft. 6. 7. The other lewes who lived ftill in ludea hated thefe grecizigg lewes who fol- lowed the Tranflation of the Seventy they called them V 2 hakhre The cm.Ce that moved the Ietrei to procure this Tranflatioaof the Se- the caufc of the liatred | betwixt the Hebrewes and Grecizing lewes.^ 148 Exercitations Diyine. Lib. Lezemes EfjptUHe t Retrcrjum, This Tranflation was procured undtr Pto^o- w^jbutnotfyhiai. The S&cntj were not infpired as P rophets, when they tranflated the Bible. ridi Litfum dt B'thho* thcta. Diverfe tranflation of theoldTeftamcnt. hakkere giphthith^ reading after the manner of the Egyptians ^ndLemiphrang y thatis^ the wrong reading: becaufethey 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 faid, wee may perceive that this Tranflation of the Seventy was not procured by ?t$lomtus Philadelphia. This much onely wee muft grant, fir ft, that this Tranflation was tranflated in the dzyesofPtelomeiuPbilade/pia. Secondly, that it was tranflated by feventy Icwes$but'tha? JW*/w*7*f was the caufe why it was tranflated , or that the Seventy were put in feverall Cels when they tranflatcxi k, or weredivinely infpired as the Prophets of God were when they tranflated it; all thefe are too bee deny- ed. This Tranflation of the Seventy which we have now, is not that which the Seventy wrote, Origen never few it,as may appeare by his Hexapla^ for it was burnt by Bmlefian (as fome hold) in the Library of Alexandra a> or (as others hold) by luliut C&far when he burnt Sera • The^i/^/^werenotQ^w^Vo/^infpired by the holy Spirit.and therefore we are not to paralell the Hebrew Text and the tranflation of the Seventy >but where the holy Ghoft hath paralelled them. There were other Tranflations of the Old Teftaiiienr. Firft, the Arabtcke tranflation of the Tcftament. Se- cond ly, the ferficke tranflation upon the five beokes of Moyfes which was tranflated by lacobtis Ta- vafus. And thirdly, the Ethiopian tranflation, tranfla- ted by Damianm Agceii . And laftly, the Armenian tran- flation. Guidofalratita lent to the King of Frame the Arabtcke ^Ethiopian, Perftan^ and Armenian tranflations, and all in their owne Chara&ers 5 which if the King had Of the Tranflation oftheSeVentie. 1*9 hadcaufed print in their ovvne Chara&ers, and dige- sted them in Co!umnes 3 as Origcn did his ctfupla- it had beenc regiumofm y a princely worke. The firft Latine tranflation out of the Hebrew was Hienms tranflation, f oure hundred yeares after Chrift ia the dayes of Pope Vamaftts , there were other tran- slations in Latine, of which dugx/lize makcth mention, but they were translated out of the Greeke. The firft tranflation of the New Teftament was into the Syriacke tongue. Mar eke is holden to be the Author of this tranflation, hut he was mattyred in the eight yeare ofNtro, and the Fathers who lived in Egypt y and Vale flint make no men- tion of this Syriack tranflation, as Origenfitemens Alex- &ndri*u$^ zndAtbamjlm: and therefore it fcemeth to be latter ,and not fo foone after the Apoftles. The Syriack tranflation which was heretofore in our Churches was defective, and wanted many things which were in the originall ; as it wanted the laft verfeofthefeventh Chapter of/^and thehiftosy of the adulterous woman, 7^.8. So the fecond Epiftle of Peter ^ the fecond and third Epiftle oiuhn^ the Epi- ftle of /0 imperame Nero. John the (on of Zebedaus one of the twelve Apoftles wrote this in Greekc to the inhabitants of Ephe/us fhirty yeares af- ter Chrifts afcenfion,in the reigne of Nero. The Syriack tranflationis read in Syria^Mefipotamea^ ebaldea, and Egypt 5 anditwasfentfiiftinto£«r^ by Ignatius Patriarch of Antioche. Thefe who tranflated the Bible in latter times, were cyther Popifh,or Orchodoxe. Popilh, the Latine tranflation eftabliflied by the councilloi : Trent yatablus^ Arias Montanus 3 Pagmsus y and iJiodorusClarius. By the reformed, as by Munfler^ Ecolampadius by Leoluda who dying before the worke was finifhed,^- tiander 4 and Conradm Fellicanu* finifhc:dit 5 and then they are called Bibb* Tigur/na. And la{%, by Junius and TremeSius. 01 *5* TJieerrorofthefctwo poftferipts. The poftfcript tXlohn in the Ar*b/Ac(^ and Sjria^Tuadmon. TheUtttt Tranfl*tcn of the Bible Popiili or Orthodox* 152 Exercitations Divine. Lib. I J The Church of Rome decreed that the Vulgar Latin tranflation ihould be the originall. Forty fctireyeeresbes twit the aft of the Councill,and the fi tu- fting ot the Latin traallation. Of 'the Vulgar Lat'me tr (inflation* WHen light arofe to them who fate in darkencfle and in the fhadovv of death, to the Proteftants who lived before in Popery, they began to fearch the originall Text and to looke into the fountaines, the He- brew and Grcekc, and they charged the adverfaries to bring their proofed out of the originall Text in their difputations with them. The Church of Rome to obviatthis, made a decree in the Councill of Trent, Anno. i 5 46. that the Vulgar Latine fhould be holden for the originall; which was as bale a change, as when Rehoboam changed the golden Sheilds in the Temple, into Sheildsof brafl'e,i King. 14. 27. So have they changed the originall into the Vulgar Latine tranflation, and made it authenticke- which in many places is corrupted. After that they hadinafted, that the Vulgar Latine fliould be onely the touchftone, to try all controvei lies and that they fhould ufe it in their readings and difpu- ions, then Sixtus Jlgwtui the Pope tooke great paines about the corre&ing of this Vulgar Latine.P/w the fourth and fim Quint us had done fomething be- fore inthecorre&ingof this Vulgar tranflation; but it was Sixttu Quinttu that finiftiedir, Anno 1590* So that there were forty foure yeares betwixt the Ad made in the Councill, and the finishing of the tranfla- tion. Bijhof Mort$» faith, that the Canon Law for- biddeth, that a child {hall be baptized before it bee borne; yet they will make this Vulgar tranflation to be originall and authentickc before it be finifhed and perfected by the Pppes. And what will they fay here ? wanted the Churcn an authenticke tranflation all this while OftheVulgar Latine Tranflation. while untill it was concluded in the Councill of Trent. When Sixttu Sluintut had taken all this painesin correcting the vulgar Latine, and had proclamed it as authenticke by his Bull, and curfed them who held other wife «yet clemensxhz eight came afterwards, and corrected many thingswhich were left uncorrected by Sixtm guintut^ and he fet out a more perfed Edition than that of Sixtm Q#intsts\ and there was great diffe- rence betwixt thde two Editions, as Voder lames the Overfeer of the Library of Oxford hath marked, in his booke which is intituled, De Belly antifafali. Theie were not errors in the Print (as fome would falve up the matter) but they are materiall differences, as may bee feene in that booke by conferring their tranflati- ons. We may demand of the Catholickcs, whether did the Councill make this tranflation Authenticke which was ne t Authenticke beforc,or did they onely declare it to be Authenticke?Somc of them fay,thatthe Councill promulgated it to be Authenticke, and that the Lord fodire&edchehandofthefirftTranflator, that he er- red not in thefe things that the Councill was to approve afterwards. But ^/^j the leluite faith, that it is of greater authority that is approved by the Church, than that which was immediatly written by thefe,who were infallibly directed by the Spirit ^ but can there be any greater authority than to be infallibly diddled by the Spirit ? C&nu* holdcth that they were immediatly and infallibly dlt£om> bibitac.Pag.ilQ, ExerciMionsVfrinc. Lib. Inlfdgtge ad Seripturam Ofiriul Inflit, Mofd* Chrift. Scrraritu faith, he whotranflated the Vulgar Latinehadbut the gcncrall concurfc of- the Spirit of God.asthereftofthefervanrs of God had; but was not infallibly direded by the Spirit in his iranflation. And Johannes Dreide propojit. 3, 4* and Andr&dius fol. 255. and BelUrmix^ Ltb. 2 . 1 1 . admhtimus cum interprc- tern fmjje^cdnonvAttm^ and yet forne of them hold that heerrednot in the verfions which the Church appro- ved afterward* • Againe wee may demande of them,whetherwill they prcferre the Vulgar tranflationto the Hebrew and Greeke? The grofler of the Papifts are notafhamed, topreferreittothem both, and they fay, wee have no neede to have reco^rfe to the original!, to try whether it be Auchenticke or nor, the Vulgar Latine being now eftablifhedby the CouncilLAnd Ludovicm a Tcm faith, although the books in the originall both Hebrew and Greeke were not corrupted, yet feeing they have words of diverfe Significations, which the Church hath not approved or rejected : therefore wee are to hold that the Vulgar Latine is Authentickc onely 5 be- caufe the Church ha f h concluded it to be fo. And Ofirius faith 3 if we fhould grant th#t the Interpreter might have erred in his verfions, yes the Church can- not erre in approving his Verfion, The Modems Papifts preferre it not firnply to the Hebrew and Greeke, as GretjeiHshiih^Sujjicittqwtid, nwpr&Utio: Bat they fay, that they will not havctheir translation exanained and tryed by the Hebrew and Greeke 5 for how know we (fay they) that thefe Co- pics which vve have now, agree with the firft originall Copic? we have the judgement of the Church con- cerning this tranilacion^but not concerning the He, re w and Greeke. Buf if it bee in the Churches power to make a tlinffotiort or to authorize it, why will they not authorize Of the Vulgar Latine tranjhtkn **55* authorize the Hebrew and Greeke rather than the Vulgar Latine tranflation ? Andifthcyinait the Vulgar Latine to be Authen- ticke and the onely rule to decide controverfies, what .Snail become of all the Churches in the Eaft that un- derftand not the Latine ; (hall they under the paine of a curie receive this tranflation ? When the Vulgar tranflation was concluded in the Councillof Trent, onelyto be the Authenticke tran- flation in their Deputations, Sermons* and Conferen- ces-, Some oppofed againft this, andfaid, that it was a hard thing for the Church,to judge that onely to bee Authenticke, which one man had done. And Alyfiw CaUnta* fayd, that no man could know what a Verfion meantjbut by the Originally andhealledged for him- felfe Cretans authority in the Council!, who being Legate for the Pope in Gerwame^Anmi^2^.Vf^s wont to fay, that the onely remedy to refcll Heretickes, was to underftand the literall fenf e out of the original! tongues, and he fayd now, that the Cardinall would fpendthcreftof his dayes in fludying of the tongues, that hee might bee the more fit to convince the Here- tickes; which he did,and he gave himfdfe to this ftudie eleven yeares before he dyed, Againe there was much contention among them concerning the meaning of this Canon made in the Councill of Trent l , whether this tranflation was the judge in matters of fairh or manners onely ? or was it fo ftriftly to be taken that it failed not one jote, and that Ma:hematrce It was fo perfeft and not M*r*Iiter onely > Andrea* vega who was prelcnt at the Councill of Trent holden under Pope Paul the tfiird, 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 X 2 erro >rs, 156 Exe* citations Divine. Lib.i InVtokgmMlh crrours,and that it might bee fafcly read and uicd to a mansfalvatioiii andhcconcludeth, that the authority which the Councill gave to this tranflation,is not to be taken infinitive, but definitive with certaine limitations, But if this was. the meaning of the Councill,- tbatthe faithfull might fafely read it,bccaufe there was no dan- ger of errour; then what authority or prerogative had this verfion by the Councill, above that tranflation of P-agmne fortheDo&ors of Lov&n by the approbation of the Pope,put the tranflanon ofPagninc with the He- brew Text. But the former Catholickes fay, that bee who rranflated the. Hebrew into the Vulgar 'Latinc, was not an Interpreter, but a Prophet ;but how com- meth it that others fay now , that this Interpreter might crre,akhough not groffely ? that he might erre, not in fide ef moribus, but in lefiTer matters t and fo they will have the Councill to be underftood- but they of old fayd plainely, that in every thing this tranflation was Authentickc ' Laftly, when wee demand of them whether the Church may make a new Verfion yet or not ? or mend that which is alreadie done ? Gretferm who taketh the defence oiBeUwmine, againft Whittaktr^ denyeth that there can be any thing added to this tranflation, or be made more perfed. But Serrmm holdeth, that this Verfion may be yet helped, and that it is not come y et to fuch a perfection, but that it may grow to a greater, if the Church would condescend. Thetranflatiofi of the Seventy although the Apoftles thcmfelves followed ir in many things, yet it was never holden to be Originall and Divine,by the Churcb.ncy- ther were the Churches commanded to receive it un- der the purine of a curie, Bierome markerh in his Pre- face upon the fir ft of the chtonicles^ that the Churches ofAuxwdri* in Egypt, followed the Tranflation of Of the Vulgar Lat'me tranjlation *57 of Hefjcbius (which was atranflation fee forth after rhc $*m*k s translation) rather then tketranflation of the Scventyfcmko Ctnjlintimplc to Anti&che, they follow- ed the tranflation of Luciw the Martyr, but the Chur- ches of Palefltn* (which lay betwixt, thefe two) follow* edOrigcm Hexap/a : And Ai he faith, the whole world was divided into thefe three $ then what great pre- emption is it in the Church oi [Rome , to raake the Vul- gar Latine Authentic ke and Originall, and to injoyne it to be read in all the Churches? Francifcm ximenius Car- dinal oFTeled^'m his Preface before the Bible let out at Cemplutum in Spaiite faith ,thathe fet the Vulgar Latine betwixt the Hebrew and the Grceke, as Chrift was fet betwixt two Thecvcs, is not this a finecomparifon to prefcrre the Vulgar Latine to the Hebrew and Greeke if The Sy fiack tranflation was firft tranflated into La- tine by Gmdo Fabrtcius* and afterwards by Tremellius* Gembrard-and Strarius taking occafion upon this tran- flation, charged Jremeliius with great forgerie, Firft, that he tooke away all the Titles from the Epiftles$ but this wasnoforgerie; forneyther theSupcrfcriptions northeSubfcriptionsare any part of the Canonicall Scripture,as may be feene before in the poftferipts ad- ded to the Syriacketranflation. Secondly, they charge him, that he tooke away the Calender, for the reading of the Gofpel upon holy dayes: but neyther the He* brew Calender, nor the Syriacke Calender , are Divine Scripture; and that ufe, for which they fay this Ca- lender ferved, for reading of the Gofpel upon holy dayes -, was onely ufedinthe wefternc Romifti Chur- ches, but notin the Eafterne Churches. Thudly ? they iky that he committed Plagium in ftealing- his tranfla- tion from Guido Fabrtcius, and fetting it out under his owne name: but what diligence he aiTed in tranflation ofthe Syriack, he who wrote his lifeteftifieth. And _________ X 3 wil1 5» Exercitations Divine. Lib. will any man thinke that he who was a native kw,borne and trained up in thefe tongues, was fo ignorant, that he had no skill, but that which he did fteall from ano- ther i and Gtetfertu addeth,that firft he was a lew, and then he became a Monke, thirdly , a Calvanift or Hu- gonitc, and laftly , that hee returned to his vomite againe, and dyed a lew. But that yee may perceive what a Railer this was, who fpared ncythcr the living nor the dead, I will let downe a memorable proofe of his deathjhe who wrote Affhthcgm&ummcntium^ (the notable fay ings which fundry uttered at the laft houre of their death,) relateth this of him. When they demanded of him what confeffion hee would make of his faith? he fayd T Vmat cbrijltu dr pereat BaraUas. Whereas the reft of the Ievves cryed , Vivxt BarMas, drpereat Chriftut*, this he fayd to fignifie that he renoun- ced ludaifme 3 and tooke him onely to the merites of Chrift. Was this to dye like a lew? the Name of this worthy man fliould imell to us as the Wine o£Let?a~ Of a Taraphrtife. THe fecond way how God maketh the Scripture plaine unto us, is by paraphrafing it, which goeth in a larger circuit of words than a tranflation doth$ and this is called tirgam a Paraphrafe. An Ecphrafis is anexpofitionofthis Paraphraft. The firft Paraphrafe,was the Paraphrafe of Jonathan the fonne of Vzziel, who paraphrafed the great Pro- phets thirty yceres before Chrift, both plainely and without Allegories : but upon the fmail Prophets hee runneth our more upon Allegories. The Of the Taraphrafe of the Scripture. •59 >n The fceond Paraphrafe, was the Paraphrafe ofOnke- los other wife called Rabbi ^jwY* 3 adding Nun and chan- ging* into 0^ as dquitaOnkelos, as Bonarges Bannarges. It was hee who tranflated the Old Teftament into Greeke alfo, heparaphrafedthefivebookes of Moyfes ninety yeeres after Chrift; not long after the defini- tion of the Temple, The third Paraphrafe, was Targnm Hierefolymiunum upon the five bookes of Moyfes, moft fabulous and rooft impure -but becaufeTargum lonatbanwasih great requell among the Iewes, and not fo fabulous as this Targum ; the printers amongft the Iewes put thefe two letters Tanlod before that Paraphrafe, to make the Reader beleeve 5 that it was Targtm lonathan, Jonathans Paraphafe : for thefe two letters ftand both for Targum Ionathan^wd for Targum Hierofolymitanum. Laftly \Rabbi lofepb C&cus paraphrafed Cctubhim^ or the written bookes. All thefe Paraphrafes if yee will refped the lan- gu ge, were eyther in the Babylonian or Hierofoly- mitan tongue 5 thtee in the Babylonian 7 and Tar- gum Hierojoljmitanum in the Hierofolymitan tongue. Thefe Paraphrafes, where they paraphrafe againfl: Chrift areto be detefted, Exam. i. Gen.^Jncxpum ejl no- mendonrinipofantri^ but Targum Hiertjihrnitasum^z* raphrafethitblafpemoufly 5 /tf dubmillis cceferunt idoia eokre^& fecermt jibi Deos erroneos^qups eogn&minabant de nomine Strmonis domini. And here he implyeth Chrift who is called ^y®-, fermo dei. This paraphrafe is blafphcmousagainftthe Sonne of God, and therefore to be detefted. Example, 2 Can.&.'$. Thy two breaft sore like two young Roes. Targum paraphrafeth thefe two Roes to be two Mef- fitfes, the one the fonne of 7^/A 3 the^ther the fonne of Davidjhe one Poore and the other mighty, that is a blafphemous Paraphrates when they are blafphemous are Co re;e&cd» i6o Exerdtattons Divine. Lib. i. Paraphrates when they a'c iidiculousaretobe re;t.£tedt U^Ban EDO blafphemous Paraphrafe, and therefore to bee dete- ftede Example 2.7^.23.9. He paraphrafeth it this wayes, Michael is upon his right hand, and Gabriel upon his left band^Micbaelu upon his right hand % ana he is fire-, and Ga- briel ts upon his left handjtnd he is water 5 and the holy crea- tures are partly fire and partly water. This Paraphrafe is blafphemous $ becaufe it maketh the Sonne ©f God but a Creature , and matcheth Gabriel with Mi* chaeL Secondly , where thefe Paraphrafes are fabulous,they aretobe fejefled. Example \j3en^.2ijhe herd made t oates of skin for Adam and Eve. Tar gum Hierofolymita * num paraphrafeth it this way es, The Lord made glorious e loathes which he pttt upon the skin of their fefh^that they might cover them/ elves. Example 2. Gen. $i.t 6.Dimitte me quia afcendit aurora. The Paraphraft maketh this to be one of the feven An- gels who ftand before the Lord, finging continually, holy holy LordofHoafts, and he maketh thisAngdl to be cheefe of the Quire. Example 3. £.^.13.19. And Moyfes tooke the bones oflofephwith him.Targum Hurofohmitanum paraphra- feth' it thus, Afcendere fecit- Mops vrnim offtum lo\epbifx intimoNili^ 'tjr abduxit fecum. Hence the Talmudifts make a great qucfticn how they could findc this Cheft oilofeph, being funkefodeepe in the flood Ntlw^ and they flye to their fhift of Skem hamphorafb^ and fl, Jsc- chai upon thfs,faitt\that Mojfes tooke a plate and mrote upon it, and fa\d, afeendeBos, (meaning lofeph who was called Bos Dei.Deut.^ 3.17 >&didcaft this plate into ft(jlto I iying ? tofephjby brethren which are redeemed we waiting for thee^ and the cloud of glory is waning for thee: if thou wtlt not gfc up with us now^ wee are free of cur oath. Exam- Of the Varaphrafe of the Scriptures. 161 Example 4, BeuU 28.18. Decaudicabat debiles, Bee cut offtkttadcor the weakeofthcboaftJdutTargum Hierefo- lymitanum paraphrafeth it this Vi^yts^fed aecep/t eosAma- lekj $ amfutavil ioca virilitatUeornm, projecitfa furfum verftu ccelumjicens^tolle quod elegt fit ^ meaning that part which was commanded by the Lord to be circumcifcd, they threw it up into the heavens, in contempt and fpite againft the Lord. Example 5. 1 Sam. 1 5. Andhenumbred them Battela- him, but TAtgum paraphrafeth itiiiu$»Zfc numbtedihem bytfee Lmhcs. For Telabim is called larnbes alfo, and they Ixy that Saul would not number the people for feare of a plague upon him and his people • as it fell out afterwards upon David and his people.- therefore he caufed ever/ one of them to bring a lambe, and he numbred all the lambes, and fo he knew thennmber of the pe«?plq -fuch Iewifh fables as the fe the Apoftle wiilech us to cake heede otfVit. 1*14. But where theft Paraphrafes cleare the Text, then we are to make ufe of them. Example, Gcn.Liq. He JhaH leave father and mother, and cleave unto his wife. On- kelos paraphrafeth it thus, he fhall leave Domum cubilis^ where the Paraphraft a'ludetfa to the ancient cuftome of thelewes, forthechildren lay in their fathers cham- ber before they were maried,z*^i 1 .7. My children an with me in bed* Example 2 .Gen.i 2.5. And Abraham tocke all the forties -which he had got in charan y Onkdos paraphrafeth it thus, Omnes Animas quas fubjecerat k$i. Example \> Gen.%9 Mulen excellent munere & digniu- te % Onkelos paraphrafeth it thus > Ex celiens principal* drSacerdetie; for heethat was the fiifl borne, at the firft, was both the Prince and the Prieft ituhcFami- !y. Example 4. G^.42,27. Benjamin a ravening wcelfs, Y he o>nSM Paraphrafes wbfiffi clearc;thcT«tare ufed. they to be \6l Exercitations Diyine. Lib. I. \%SyiteKg The Scrip'ur* snot bci n gir» erpt.tei* to the people,*^ like a Nut not bro ken. « • t t^wro /Jr /hall cate the prey in the mornings and /ball divide the jpeyle at night. The Pardphraft paraphrafeih it thus, In his poffe^t on (hall the San ft wry bee (?uiit^ morning and evening JhaS the Puefis cffer their offe*ings$ and in the eve- mngfbak they dtvide the reft of the portion nhich u left of the fan ftified things . Of interpretation of Scripture. HpHe third outward raeanc whereby the Lord ma- *- keth the Scripture cleare to his Churches Intcrpre- taticn,and this is called •£»>»**. This Interpretation of -the Scriptures maketh the people to underftand them-,, tor when the Scriptures are not interpreted, they are like a Nut not broken. When Gtdeon heard the dteame and the interpretation of tfitjud.jr 15. In the Hebrew it is Vefhibhro^the brea- king of it: afpeech borrowed from the breaking of a Nut- tor as we b-'eakc the ftirfl that wee may get the Kcrncll ; So the Scriptures mud bee broken ior the people, and cut up for their underftanding. It was the manner of rhe Iewes in theit Synagogues, after that the Law and th« Prophets were read, to In- ter "ftrhefcr,p:ircs,^J?.i3. 15. And after the reading of the Late and Prophets J therulers ofthe Synagogue fent M- to them faying^ ye men and brethren, if ye have any word of exhortation fir the feoph ?• fay on. And thereto re the Synagogue u as called Beth midrejlr Vomu* expojttionis ,& wefeethc pra&ifeofthis, Nehem. 8. 8. Ugerunt cum appofiti nt irjtelcclusiThey read the Law clear ely to the peo- ple jwa caujed ihtmto under Hand thofe things which wewreadj this^asthc fruite of their interpretation. So they 6vi av^u{uv A3. 16. 10. Conferre places with Of the diYifion of the Scriptures* \&l with places* The giving of the fenfc here , is more than to give the grammatical! interpretation of the words: they gave the fen re and the fpiruuall meaning of them when they preached, T^aah -was a preacher of rightcouf Hejje^ 2 PeK 2. 5* The Church is not onely the keeper of the Scriptures, but alfo an Interpreter of them. This word Kara flgnificth both to Read* and to Promulgate, Efay. 2p. it.&6i* 1 2. Z&ch* 7, 7, -A3* to. 20. So Mtkra which fignificth &W/*#£ 3 fignificthalfban Aflem- tty or Convocation , to teach us that the holy Scriptures ought to bee read in the congregation , and holy ailcm- blics 5 and ought likewife to be expounded. Tkeconclufionofthisis- The Lord ufethfo many meanes to make the Scripture cleare to the people, and yet the Church of Rome gocth about to ftoppe thefe Fountains of living waters, that the people may notdrinke©f them. As the Spies raifed a (Under upon the Land of Canaan , faying that it was unpoilible to be won: fo doe they (lander the Scriptures of God with obfeurities , and fay, that it is impoffible for the people to under ft and them. EXERCITAT. XVI. Of the dirvijion of the Scriptures. They have TAofcsanA the Prophets .Luc. 16.19*. THe fcriprures are divided into the old and New Teftament. The old Teftament againe is divided into Ms fa and the Prophets, and fotnemnes the Lajv is j ut for the wholcoldTeftament,ito».3.So/^7. 49. E[*j. ^3. Y2 And tunpjtvit CS "ftJscri*>tt» 9 i^4 Evercitations DiVine. Lib. i. P'JViriNr'/r^/* poftmwes, j And fomecimes the />/*/*w are called the Law. /*£. ! 5 # 25. That the word might be fulfilled which ii mitten in their Law , they bated me without a taufe- So the Prophets are called the Law. 1 CV?r. 14.21 /* ^ Zw // is writ, ten. Mcfes isdivided moHammitzm, Commandements. chukkim^ ftatutes ■ and Mtjhpatim, judgements \ that is, in Morail Precepts, Ceremonial, and Iudi- ciall. The Iewcsagaine divide the old Teftament into the Law, the Prophets and Cetubhim, which the Greekes call iytiyp*** holy writings, all the Scriptures arebely writings; but ufually thefe that were 'not confirmed by Vrim and Thummim are titled *>o >F ^*. The Prophets are divided in Rijhonim & Acharonim the former and the Latter: the fcrftict Ptaphers are hfhua, fudges, 1 Samuel 1 2 .toft*?/. \ JBfcgj ahd 2 Jtfigx, They are called the former Prophets beemfe rheyin- treat of the hiftorie pafUnd prefenr.^7. 3.2 4. TV* W4J ffe Prophets from Samuel and thofe that follow ajttr. Samuel is fayd to be the firft of the Prophets 5 therefore, /ere. 1.5. 1. Though Mofis and Samuel flood before me, Sa- muel is the fi eft of the Prophets 5 then it is moft proba- ble tint he wrote thebookcsot/oJJ** and fudges Joflma is the fir ft in o-der of the Prophets, therefore rhef&f- torath cr 'of this booke. Others call them the fiift Prophets, becatfe they few \\% 6 ft Temple; and they call them the latter >hets, becaufethcy propbeficd in the timcofrhc :V fc^ a s Higgai, Malacht^ Zacharie. But they an: x\ ^th^r to ke called Acmnnim latter Pro- phets, becauf iheyforaell things to cotae: and they are Ofthedivifton of the Scriptures. 165 aid into the are divided into the great Prophets The great Prophets arelfaiab, Ieremiab, Ezekiel, and Daniel. -•■■' '• _, « - The latter Prophets are called Tere/ar pre Tert gnajar that is, two and ten, and the Greekes called them JWiM.«f«tffr There is a Teftimonie cited by MattheW.cap. 2-23. That it might be fulfilled which was fbokenby the Prophets. This Teftimonie is found but in one of the Small prophets : yet it is faid to bee fpo- ken by the Prophets i and they gave this to be the rea- fon , becaufe all thefe Twelve fmall Prophets were jovned in one be ke. TheConcluftonofthisis. Fir ft the Lord hath fum- nvd up all that be requireth of os in one word, Love. Rem. 13, 10. tow « /fc /Wjfflfcg •/'*< *-*». T !en * cc hathenlarged this word intwo^r. 22. 37- J h .°* ' h * 1 ' leve the Lord thy God with all thine heart : and thou /bolt leve thy Neighbour 4s thy felfe. Thirdly bee hath enlar- ged thefe two into ten wcr. is Deut. 10. 4. And bee wrote on the Tables the ten words. Fourthly fee hath erJirged them into iinfes and the Prophets. Mat. a a. 4?- On thefe two Commandements hang afi the Law and the Pro- pbets^iu*,!* pendent fiven as wee hang atningupona Naile,B/i, aa. 23, So the Law and the Prophets hang upon thefe two. ItSJy )")n imintm. fliliiv «fOJHi«V. Y? EXER- Qonclufton. 1*6 Ex ercitations D'tYmc. Lib.i T T 5 •» T J » rwV wrote the firft two blokes of the Plalrur* and let them ir. rccr, EXERCITAT. XVII 0/f if Vi<-vifion of the Tfalmesl Ati.\i*n, Asitkalfo written in the feooni Pfalme. Thou art my Sonne thk day have i begotten thee % rHc Pfalmcsare divided in five bookes, as the five * Bookes of Mofes^ and the five Bookes joyned to- gether called Quinque vo/umina^sfanticles.Rath.Lamen' tations.Ecclefiatfes and Efther. Thefirflbookeofthc Plalmes endeth with the, 41. Pfalme. The fecond endeth with the 72 Pfalme, The third with the 8?. The fourth with the 106. The fife with the 1 50. Pfalme, and thefe bookes end with the fame words, Baruch lehova Elobe lifrael mehagmlam vegnad hagnolam, Amen veawen. Bteffed bee the Lord Codoflfraelfrom Everlafting tt Evtrlatting, Amen, Amen. /*/*/. 4 1. 13. fo the reft of the bookes, for the moft part end thus. And hence wee may gather, that this verfe was added by him who fet the Pfalmcs in order, and not by thofe who wrote the -reft of the Pfalmes. This may appeare by the conclnfian of Davids Pfalme of thankefgivirg 1 chro. 16.26. That they have bor- rowed cheir conclufionat the end of every booke from the conclufion of this Pfalme. The fir ft two bookes were written by VwiJjndthcy end thus, So end the prayers ef David the Sonne of lejfe, vyi/. 27. 30, That is, here end the Plalmes which were both wricten an J fct in order by David. The other three booles were written by diverfe Authors as by David, Affh the fences of Korah leduthun, Mefcs^ Heman the Ezrite , and when the wrL ter Of the diyijion of the Tfalmes. »«7 ter of thePfalme is not fet downe, the Iewes hold,, that hee who wrote the former , wrere thai Pfalme alio. Afiph wrote thirteenc Pfalmes, Lcafaph, Lamed is forotioies a note of the genitive cafe, and foraetimes of the Dative cafe, and therefore fome have interpre- ted the word Mizmer lea/apb, a Pfalme dedicat to Afaph tobefungbehim; but it fhould g be Tranflateda PJalme ofj/aphifor Afaph was a Prophet,2 Chron.%9. ] o. More- over Hezckjah and the Princes commanded the Levites to fingpraifesunto the Lord, with th* words of David and Afipb the Seer. And the ftyleof Aftfh is harder then the Style of Davtip The fecond who wrote thefe Pfalmes were the Sonncs of Korab, and they wrote ten in number $. the pofteritieofAT^Midied not in the rebellion with their Father, Num. 26* 11. Some of his pofterifie wrote be- fore the captivitie , and foretold of the captiyirie^asthe PfaL 73 74. Andfomeoftliecn when they were in the captivitie. So fome when they were returning from the captivi- ties as 66, Some after they were returned, as 85. and 147. So Mops wrote a Pfalme of the fhortnc ffe of the life of man , this Pfalme was written when, they were in the Wilderneflc,andyetit was not regtitredin the Canon till after the captivitie. Thus we fee the watch- full eye of God,, that had acare t> pteferve thefe bookes which weretobeeinfert in the Canon, that none of them fliould perifh. So thefe Pfalmes which were written by leAutbun and by Ethan the Etrite who were of the pofterky of thi Levites. The Levites datie was to teach the. Peo- ple, and fo the Lord made thofc Livjtcs teachers cf the people by their fongs. o J ^IDX 1 ? 7 AliyttdnJo c& not A The fonne offyraB wrocefomeofthe PUlmei, Meyfts wrote' a Pfalme, wrote fomc of the Pial*i«s. f — 1 68 Exercitations Divine. Lib, j TJiegenerall infection oiche PfolmtsisTefiihm nsjaS Lufc. 22.32 Pfal/TiCi which they fang when they carried th- Arkcoutof th« houfeofZ^Wtotht Temple. Of the infer lotions of the Tftlmesi THc Pfalmes generally arc intituled Tebslimf rafts, becaufethe moft ofrhem are fonges of prayfc- therefore the whole are fo called. The particular Infcriptions of them are eythcr eafily underftood,or hardly to be undcrftood at all. The infcriptions cafie to bee undcrftood are thefe, Firft, Lamnat^eahh^yo^^ to the chiefe Mufitian! The fingers were divided into fo many orders, and every one fang according to their courfes, and when it befell the chiefe Mufitian to fing,then he caufed to fmg this Pfalme committed to him. The next title is MafchiU Pfalme for inftru&ion. Thefe were Pfalmes which David made out of his o wne experience. Petersen thou art converted (Ircng. then thy brethren, thefe were called Pfalmi didafcalici. The third was Mtchtam, Anrci P/almi, golden Pfalmes: all the Word of God is like fine gold, P/*/. up. And yet thefe Pfalmes are called Golden Pfalmes becaufe there is fome fpeciall and choyfe matter in them : fo all the word of God is faithful!, all to bee truftcd, yet P^/faich- Fidus eft hie fernufhu is a faith. fullj*)Wg^Tim.\.\^ Having fome notable things ia it, and as nil the Ring is Gold, yet the Diamond is the moft excellent : So although all the Word of God be excellent, yetthefeare mod excellent.So fome are intituled iehazcir, A $ 6 . Altafchitb 57. 59. 75. gnal fhufban Edutb, 6o.gnal(ho(hanmm^. 69 gnd (bofbannim lAuth^ 8o« gnat AJahdlath Leannoth$%. Inftruments of Muficke are ihzfe^Ntgmotb.^.6.^1. 54.tf7.7rf. Nebiloth^. gittith^. 81. & Mabalath 53. The Inftruments of mufickefctciowne/7^/.i5o.none of the Iewes themfelves can diftinguifli them, and they are ignorant of allthefe forts of Muficke now : but wee are tobleffc. God, that the matter contained in theie Pfalmes may be underftood by the Church. Tly Pfalmes againe were divided according to the time when they were fung/ome were fung every mor- ning ? as Pfal.%2. at the morning facrifice. So Pjal.gi. was fung upon the Sabbath : So at the pafleovcr they fung from pfal, 11 2. to verf. 19. of Pfal.uS- and this was that hymne which Chrift and his Apoftlesfang at thepafTeover^ar/^tf.jo. Andwhentbey had fung an Hymnt'jbey went out into the mount of Olives. The Pfalmes were divided alfo according to their fubjeA, The firft booke of the P falmes intreateth of fad matters, thefecondof glad, the third of fad, the fourth of glad, the fife of glad and fad mat- ters. There are fo me Pfalmes, which conccrne Chrift in his Natures and Offices. His Natures, zsPfaLuo. The Lord fajd te my Lord efc.His kingly authority,as Pfal. z. His pricftly office. Pfal. no. Thouart a Priejl for tver after the order of Mckhizedek. So hispaffion, Pfal. ;*. So hisburiaUand refurre<5tion 3 pfal. 16. and his afccn(ionandg!ory,/yi/.u8. 25,2c*. when Dav/dwzs \ crowned Of the diVifion of the Tfalmes. »7« crowned King, the people cryed, Anna iehova tjofhignab naanna, Ichova hat\libhahna. Save now I befeech thee O Lord, O Lord /befeech thee fend now property, that is, we befecch thee O Lord to fave the King , and to pro- fperhim. And the Prieft iayd, Bleffed Lee bee that com- met h in the name of the Lord; we have bleffed jm out of the hiufe. of the Lord. This prayer is applycd to Chrift, Matth„ 21. 9. Hofannafilio David y they contract theie three words Ho[btgnah na anna in one word Hofanna^md they fay Hofanna to the Sonne of David, id eft, centingat fxltcsfilio Dawdinaltifiimti^ they wifhed not onely pro- fperity and fafety in the earth here, but all happineffe tohiminthehigheftheavens 3 L*i(r.i5>.28. There are force Pfalmes which concerned Davids particular eftate, in his perfecution by Sanity Abfolon^ iyc. In his fickene(Te,in his adverfity. In his profperi- ty how he fell in adulter ie, and repented^P/S/^i. how he dedicated his houfe to the Lord, Pftl.30. how he purged his houfe of wicked men , Ffal. 10 1, when hec entred to his kingdome,i44. So a Pfalme to his Sonne Salomon when hec was to fucceed into the kingdome PJU.72* Laftly fome Pfalmes are divided according to the Letters ef the Alphabet, as Pfai-2 5. 1 34.1 1 1.1 1 2 # i 19. 145. Thcfe Pfalmes were diftinguifhed by the Let- tei s that they might keepe them the better in their me- mories, and as Matthew fummeth up the genealogie of Chrift into three fouretcene generations for the me- mories caufc; So thefe Pfalmes are fct downe after the order of the Alphabet to hclpe the memory. Tfal. 2 5, wanteth three Letters 30 P.-P/i/.i 11. every verfe hath two letters of the Alphabet, and the two lafl verfes have three letters to make up the Alphabet : So pfal. 112. hath the letters after the fame manner. The 1 1 9. is diftinguifhed by the letters of the Alphabet, and here Z 2 ^^^^ yee nyv wan T T ▼ t • cow*?* t^jyg^-j V otttm hoftnrtdypacem ($> gUrum ccmpmhen hs vftSn Concfa!i$n\ yee (hall fce,that every Se61ion as it beginncth with the letter, (a all the verfe*s of that fe&ien began with that fame letter as the firft SevSHon beginneth with N^thcre- fore all the eight verfes in the firft Sc&ionbeginwith X,^« S0F/I/.145. Is fet downe after the order of the Alphabet, but it wanteth the Letter^. Here feme goe about to prove by this, that the original! Copie is defective, and therefore the Arabicke tranflation ad- deth a verfc 3 fo doe the Seventy and the Vulgar Latine; but if it be defe&ive here, why doe they not fupplya verfe likewife in Tfal-l^, where "> is defective in the Alphabet? we are not tothinke that there is any de- feat in the matter becaufe thefe letters of the Alphabet are wanting: for the Lord fitted thefe letters to the matter onely, and not the matter to the lerters; and becaufe the holy Ghoft hath not fet downe the matter here, therefore the Letter 3 is left out; but not this wayes,becaufe the Letter lis wanting here* therefore the matter is wanting. The five taft Pfalmes begin with BaSeluia^ and end with it, becaule they are the conclulion and iummeof the whole praifes of God. So the Church in the reve- lation concludeth after the viflory with the fame words, R$ve k 19. i.AHefoh, fatvation and glory and ho- nour and power unto the Lor dour God. The Concluiion of this is, the Pfalmes are generally intituled Tehilim praifes, from the moft excellent part of them : Therefore our chiefccatc fliould bee to praife God here in this life, and then in the life to come \ve(h?\\{mgtbefo»9ofMoyJesthcfer%'Ant of God ^ and thefing cftbe Lambe^Keve. 1 ^ 3 . EXER. Of the dirvifion of the LaTo in Haphtaroth fire. m EXERCITAT. XVIII. Of the dwifion of the La7b and the Prophets, in parajhotb and haphtarotk AH. 15.21. For Moyfes of old time had in every City them that preach htmjbeing read in their Synagogues every Sabbath day. THe Scriptures were not divided into Chapters,as we have them now divided, therefore the lewes fay, that the whole Law is Inftar vniuspejuk, that is,but as one verfc. The Old Teftament was divided into parajhoth and Hapbtarothphisdmfionmtoparafioth was raeft ancient, A&.$*32. The place of Scripture which he read was this , in the Greeke it is « & «^/o^ the Se&ion y and the Sy- riackecalleth itpafuka. They diftinguifhed not thefe par afhoth and haphtarotb by numbers, as we doe our Chapters 5 they fayd not the Brftparafhah, the fecond parajh*h % but they diftin- guifh them by the firft words of the Se&ion* as the fir&pAra/bah is called Berejh/tb,thc fecond Elle toledoth Noah^c. They ufed to divide and diftinguifh thefe great para- (Iwthmd hafbtaroth three wayes. Firft,they diftinguifh- ed them mih three great P PP. Secondly, they di. ftinguifhed them with three great 54nwffAj, as (7** 20. 1 o. thefe Samechs or Scmuclmb make not fo great a di- ftin&ion as \^ hen they are diftinguifhed by three great P PP : for there is fome coherence (when they are di- ftinguifhed by Satnecb) with that wlfich goeth before. So in the particular parafijotb when yee fee them diftin- Z 3 guifhed rmwsrr £ 3 D D VO *74 Exercitattons Divine. Lib. i. nStpn Tk«y read three feai- oasupon the eight day of the feaft oftabernas cles when the Law was ended. rmn nnou^ In Elt mho mbdttf. C4p. 2I./4/.2I7* gnifhed by parafhah or by Semuchah^ bur onely with great letters, as (710.32.2. this word vaijfblahh begin, netfa the para/bah in great letters. 7*6.7.37. 7* /A* /*)? ^y, that great day of the feaft, lefus flood and cryed faying,&c. This was the eight day of the feaft of the Tabernacles, and it is called the great Sabbath. This day they kept Feftum UutUlegis, The feaft of joy,bccaufe they ended the reading of the Law that day; and the next Sabbath they called it Subbathbe- rtjhitb,bccmfc they began to reade the booke oiGenefis againc. And yee (hall fee that this day they read three Haphtaroth or Sections, the firft was haphtaroth ellepe- kudi le\om fheni (helSuccoth> and it began, 1 Ktng.j. 51. So was ended all the turds which King Salomon made^c. And that day Salomon flood up and bleffed the people; Sothetrue«yi/*i»a*Iefas Chrift bleffed the people In that great and lafl day of the feaft.Thc fecond hap h tar ah which was read this day, was hft.i' haphtaroth (l)im- hhath torah. Seftio UtitU legis, becaufc the Law was ended , and lo/hua began the Prophets, The third parafhah which they read was, MMac. 5. Haphtaroth fabbath hagadol, and it ended thus, Behold 1 will {end you Eliah the Prophet , and[fo they joyned the laft Sefti- onofthc Law, and the laft Se&ion of the Prophets both together,and it was in this day that Iefus Chrift ftood up and fpake to them 9 the true Stlomonjchc true Iofbua, the end of the Law and the Prophets. And whereas the Iewcs on this day delighted themfelves much with banqueting, and drinkc; Iefus Chrift cal- leth all thofe to him who thirft,and hepromifeth to re*. frefh them ; if any man thirfi let him come unto me and drinke. 5V4%rholdeth, that the Apoftle, c*/^ 2.i5. Let no man Judge you**v muioflw in parte Sabbat hi, figni- fieth that, which the Hcbrewescall Parajhah^nd which the Of the dibtir y becaufc when that part was read,the people were difmifled , and fo the Latine Church faid In miff* eft. In the weeke dayes , they read upon the fecond and the fift day of the weeke ,fbme part of thofe p4r*fiotb y but not the whole :and the Pharifee meant eftheic two dayes when he faid,//*y? twife in the ycceke Luk. 18. 12. The Greeke and Latioc Fathers never cite Chap- ters as we doc now ; Auguftine ia his booke of retracta- tions, C*/.24.faith nor, I have written to Genefis 3. but this wayes , I have written to the cafting out of our parents aut of paradife. And Gregorie in his Prologue upon the firft of the X/^, faith- I have expounded to you from the beginning cf the booke, unto the victory of David. Who divided the Scriptures firft into Chapters it is not certaine 5 they were divided of old two manner of wayes • firft rhey divided tbena into 7/?a« titles, (for (6 they called the greater parts) and theo into Chapters as into leffer parts :otbers againe divided them into Chap- ters as into greater parts. It is holden, that Muf&us prefeyter Ofthefenfe of the Scriptures . '77 prefiiter Zcde/i* Majfilienfis divided them firft into ti- tles 3 andfubdivided them into Chapters. According to this firft divifion M*tthcw had fixty three title S; and three hundreth and fifty five Chapters. So Lube ac- cording to the ancient divifion had forty eight titles^ and three hundreth and forty eight chapters. He who began this latter divifion into Chapters^ is holdento be Hugo Car dinalis: according to this divifi- on Matthew hath twenty and eight Chapters, and Luke twenty andfoure,&c. Laftly 5 it was divided into verfes:this divifion into Pe- fuchm or verfes 3 che Maforeth found out firft atnongft the icwes; The Greekes called them dx* 4 Scaliget cal- leth them Cemm&ta^xsA Roberta* Stephana* calleth them SefttunculaS) and fome hold thac it was hee that found them out firft amongft us. „ EXERCITAX XIX. Ofthejenje of the Scriptures . *^pHere is but one literall fenfe in the Scriptures \ 1 which is profitable fit y do8rim^for reprotfe ) for eer- rettien 9 for inftruSiion in righteoufneffe^ 2 Tim. 3. 16. To make divers .fenfes in the Scripture, is to make it like that m a*«j>pw which Anaxagorns dreamed of 5 making Quidlihet exqueltbet. Auguftine writing to Vincent ins^ juftly derideth the Do&att/ls who constru- cting ihele v/ords,Cant.i.j.7e(lme (0 then whom my fiule loveth) where thou feedefl^ whet* thou rnakeft thy flocks torefl at noone^ They gathered out of them tkac A a the * Gen ebrard % Chro miopia. Jtgaftifyfati 17 s Exercitations Divine. Lib. I. p!> -ori rru -on the Church of Chrift was oncly in Afrit* by'thci r allegoricall application. Origen was too much given to thefe allegories, and therefore he mifled often the true fenfe of the Scriptures. Thefe who gathered divers fenfes out of the Scripture, doe little better with them, than Efope did with an infeription written in a pillar of Marble, in which were written thefe feven letters ct$fsotix- Ef fi t e firft read them thus , dir'o$*t /?»^7* si&& h»& ivtfmt Mmv&vtfyrv, id eft \ abjeedens gradtu qnttuor fidiens inve- niesthsfaurumauri* But Xmhushis matter finding, as he had fpoken , a great treafure of Gold,atul giving no- thiugto£/2^ for his conje<5ture,kept all t© himfelfe, therefore Efepe read them another way thus, **«*$(*•** dum abitis , dividite quern invenijlis thefmrum'aurl But when Efope got nothing, in a rage he read it thus, ^tcW®- @*cn\£ J)ovuoi

vam t and the myfticall fenfe they call it Dabh*rgadoljem magnum, the literall fenfe they call iipcjhathjenfuw nudum, and the myfti- call fenfe they call it d*r*fb$ and moft of the Schoole* menheld that there is a double fenfe in the Scriptures. hAtomm thcPapift faith, Theologian crajfant vcrfari circa literalem (exfam, the$Ugiam fubtilmcm wrferi circa myfiicum & af/egcricum fenfur» y and they call the literall kr\kpanpertm&grammaticumjxi& the allegori- call Divitem & theefopeum, the rich and theologi- call fenfe. Bat we muft ftrive to finde out the literall fenfe of the Scriptures,or elfe we fliall never come by the true meanings The literall fenfe is that which the words beare ey- thcr Ofthe fenfe of the Scriptures* i 79 ther properly or figuratively, therefore he fay d well who faydybonnsgrammaticus^onmtheologm: for we can never come to the jrue meaning and fenfe, unleffethe words be unfoldccl, A figurative Uterall fenfe is eyther in verbis vel in rebus, eyther in the words or in the matter. In verbis, in the words, as Luk. 1332, Herod is a Foxe P/J/.22.12. The princes ot/frael areBuls of Ba/an, in thefe words there is but one fenfe. So Let the dead bur) the dead,L»k.9^o % Dead in foule bury the dead in bo- dy, here is butonefcnfe 5 bur where the words in one fentence have diverfe fignifications, then they make up divers fenfes, as judge not that yee be not judged, M*t. 7 1 . the firft is, judicium Ubert&us, the fecond is, judici- uwpote/lata. When we fearch to finde out the literall fenfe of the Scripture ,that cannot be the literall fenfe of it which is contrary to the analogic of faith, which is eyther in credendisoxin fdcitndts. If it be contrary to the arti- cles of our faith or any of the cornmandements,then that cannot be the literal! fenf^, asifcw.1a.20. if thine enemy be hungry give him meate, if he thtrfi give him drinke xfor in fo doings thoujhdt he Aft codes of fire upon hx head. Hereto feede the enemy , and to give him drinke, are to be taken literally, becaufe they are commanded h r hcfixtCommandement: but to henpe codes of fire uponhu htad^ mud be taken figuratively, becaufe ac- cording to the letter,it is contrary to the (ixt Comman- demenr. Example,2. NLatth. 5.29. if thy right eyeojfcitd thee pluckeit cut,andcajt it from thee, Here the words are not to be taken literally, for this were contrary to the fixt Commandcmcns, but figuratively. So this is my bedy, is not to be taken literally, for it is contrary to the analogic of faith:becaufe the heafrens muft containe the bodie of Chrift untill he come agaiae, AcJ.^.u. \ A a * The } CUfaftdth, la here the word blood . " ■ is Ofthefenfe of the Scriptures. is properly to be underftood : becaufe their covenants were confirmed with blood,and there was no facrifice w ithout blood. But when Chrift fayd. This is my bleed oftbcNtrvTeftament} there was no blood in the Cup hereout he had relation to his owne blood, which was fignified by the wine in the Cup. When Chrift faith. This is my bed% This is my bloody how was he prelent with the bread and the wine there? A thing is fay d to be pref ent foure manner of wayes, firft, cmpciltKars, ftcondly, nt/xtfltw, thirdly y wnyfuwh and iouvthly^l^iiTrjiKjuf. Firft, tfvtmpi when a man is bodily prefent. Se- condly, c*ti*v\i*£>>* as when a man is prelent by his pi- #ure. 1 'hirdIy,s» s f> M 7jwv, as thefunneis prefent by ope- ration in heating and nourifhing. things below here. Fourthly .^wKmnm^yj hen we apprehend a thing in our mind. Chrift when hefayd, this is my body , and this is my bleed) he was prefent there ™mw&u but he wa$ not in the bread and the wine **m*w*ito then his blood fliouldhavebeene there before it was flied; then hee fliould have had two bodies,one vifible and another in- vifible: but he was prefent there in the bread and the wine ntiArniobt, becaufe the bread and the wine repre- fented his body, and his blood: So hee was prefent there ^f>7>>77^, by his Spirit working in their hearts and he was prefent to them by faith imK^v-nm^^ when they did fpiritually eate his body and drinke his blood, and this is the true and literall fenfe of the words. Which is the literall fenfe in thofe words. Hee fa- cite in mei recora&liomnh^ dee this in remtmlrance of me? Although there bee many things implyed in thefe words,both upon the part of the M;nifter and upon the part of die People,yet they make up but pne fenfe- as _____ Aa 3 upon 181 "A*fi*\- g&J?« 'Anjwl iSz Exercitations Divine. Lib.i Teftirconiesof the old Te/lament chcd in the Newjinaitebutone fcnfc. p-nin nit fentficat formal \ 2Chron 4 J7.i7« ) upon the part of the Minifter; 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, eaiethis bread,&c. yet all thefe looke buttoonething,thatis, to the remembrance of Chrifts death: and therefore the externall a<5tion bringeth to minde the internali adHon, the remembrance of Chrifts death: f© that in thefe words there is but one fenfe. When the testimonies of the old Teftamenr are cited in the new, the Spirit of God intendeth fry intuitu & remotm, foraething nearer and fomething farther off; yet thefe two make not up two divers fenfes, batonfc full and intire fenfe. When Jonathan ihot three Ar- rovves toadvertife David, iSam.io. 20. hee had not two meanings in his minde,but one : his meaning was to fliew David how Saul his father was minded to- wards him , and whether be might abide or flye:So the meaning ©f the holy Ghoft is but ene in thefe places. Example, 2 Sam. 7*11. The Lord maketh apromifeto David, I wifffet up thy feed after thee which [ball proceede out of thy Uweh t This promife looked both adptopitu & remoxiw, yet it made up but one fenfe > propius to Salo- mon,md remotin* to Chrifh therefore when he looketh tothefartheft, toChrift, iSam.y.i?. he faith, Zoth torathjitc efl dtliveath hominis Det, it fliould not bee read, is this the Law of the man O LordGod?i\s if David fhoulj fay, this is not all that thou haft promifed to me Lord, that 1 fliould have a fonnc proceeding out of my owneloynes, but in him thou doft prefigure to mcafonne, whofhall be both God and man rand hec addeth For a great while to come,thovL doeft promife to me a fonneprefently to fucccede in my kingdome, but 1 fee befides him a farre off the bleffed Meilias. And he npplycth this promife literally to his fonne Salomon, and figuratively to Chrift his Sonne . taking the pro- mife \ Ofthefenfe of the Scriptures. mife in a larger extent- and the matter may be cleared by this comparifon. A farherhath a fonne who is farre from him, he biddeth the Tailor ilv pe a coate to him and to take the meafure by another child who is there prefent, butwithall hce biddeth the Taylor make it largfTjbecaufe his child will Waxe taller: So this pro- ' mile made to David was firftcut out (as it were) for Sa* lemon his fonne, but yet it had a larger extent : for it is applyed to Chrift who is greater than Salomon: and as by a fphere of wood wee take up the ccleftiall fpheres : So by the promifes made to David concer- ning Salomon^ we take up him who is greater than S&le- m$ni and thefetvvo make but up one fenfe. When a manfixeth his eye upon one to behold hfm, another man accidentally commethin^in the meane time 5 hee cafteth his eyes upon that man alio: So the Lords eye was principally upon the Meffias, but hec did carta looke, as it were, alfo to SaUmon. When thefe testimonies are applyed in the New Te- ftament,the literall fenfe is made up fometimes of the type and the thing typed Example, loh- 19.^6. A hone of birn JhaR not be broken. This is fpoken both of the bones of the Pafchall Lambc , and of the bones of Chrift- and both of them make up but one literal! fenfe. Sometimes the literall fenfe is made up ex hifiorico & allcgerico; as Sara and Hagar, the bond woman and the free, fignifie the children of the promifc begotten by grace, and the bond fervants under the Law 5 and thefe two make up but one fenfe. Sometimes ex tropologico & liter alt\ as, Te (liall net muftle the mouth of the Oxe that treadeth out the come , 1 Cor. 8. 9. Fourthly,the literall fenfe is made jip ex hijloricojny- fiko ejr frofhetico. Example, /rr.3i*i5. A wjeevtas heard iS 3 A Scripture diyerfjy applyed,doth make up but one literall Unle, 184 Exer citations Divine. Lib.ii heard in Ramah y lamentation and bitter weeping. Racket weeping for children, refufing to bee comforted for her chiU dren becaufetkey were not. There was a voyce heard in Rtmah for Ephraims captivity ,that is, for the ten Tribes who came of lofeph the fonne offtake/, this mourning was becaufe the ten Tribes fhould not be brought backe againefrom the captivity, this was myfticall and not prophetical!, that fhee mourned for the ten Tribes who were led away into captivity; but it was propheticall foretelling the cruell murther which Herod commit- ted in killing the infants not farrefrom Rahels grave; allthefeare comprehended in this prophefie, and make uponefullfenfe. When a teftimony is cited out of the Old Tefta* ment in the new, the Spirit of God intendetb 5 that this is the proper meaning in both the places, and that they make not up two divers fenfes- Example, the Lord faith, make fat the hearts ofthupeople,Efa. 6*9. and Chrift fahh,Mattb. 1 3. 1 4. i* them is fulfilled thu prophefie.This judgement to make fat the hearts ',was denounced againft tfre lewes in Efaias time at the firft, Act.iy 16* Well Jpake the holy Ghofi by lfaiah thefrophet, it was fulfilled uponthelewcs who lived both in Chrifts timeandin iWj time. Efay when he denounced this threatning 5 he meant not oRdyofthc lewes who lived then, but alfo of the lewes who were to come after ; and it was lite- rally fulfilled upon them all. Example, ?♦ E/5. 6 v 7 .The Spirit oftheLordu upon me, be- caufe he hath annointed me to preach the Gojpel,this prophe- fie is cited by Chrift,!,*^. 1 8. and it is onely meant of Chrift,andliteralIytobeapplyedtohim/ Example 3. Ef*y*^9*6. 1 will give thee for a light to the Gentiles, ChriiVwent not in proper perfon to preach to the Gentiles hipifelfe,but he went to them by his A- poftles, therefore Act. 3 1. 47. Paul faitbjbe Lord hath commanded \ Ofthefenfe of the Scriptures. 185 commanded me to goe anst be a light to the Gentiles^ this is the proper fenfe and meaning of the Prophet Efay in this place.. When the tcftimonies of theOldTeftament are ci- ted in the new, they are not cited by way of Accom- modation D but becaufe they are the proper meaning of the places • if they were cited by Chrift and his Apo- ftles onely by way of accommodation ; then the Iewes might have taken exception , and fayd 3 that thefe tefti- monics made nothing againft them: becaufe it was not the meaning of the koly Ghoft who indited thefe Scrip- tures to fpeake againft them.But Chriftand his Apoftles bring out thefe tcftimonies, as properly meant of them ^ and not by way of accommodation onely. We muftmakea diflindlion betwixt thefe two 5 Dejli- natdm applicatUnem , & per accommodationern ^ Deftinat* is this 3 whenthefpiritof God intencfeth that tobeethe meaning of the place. Applicatio per atcemmadationem is this, when a preacher applieth the Teftimonies of the fcriptures for comfort or rebuke to hishearers, this is not dejiinat* application fed per accomodationem. A man makethafuteof apparrell for one, that is Dejlinatum to him , yet this fuite will ferve for another 5 and this is Per accommodatisnem. When Nathan faid to David^ the Ltrd alfo bath put away thy finne^theu jhalt not die^ 2 Sam . 1 2. 1 3. this was de/l/natd application but when a preacher now applieth this to one of his hearers 3 this j is> but^r accommodationem , the fcriptures are written j for our Admonit ion y upon whom the ends of the world are I come. 1 Cor. io* 1 x. And they are projit able for doctrine^ [for reproof?, for correction ^ for inflruclion tnrightcoufnejje^ 2 Tim. 3.16. They ferve to rebuke all obftinatc finneis, I and to comfort all penitent when they are applied right- t ly : but when the Apoftles applied their. comforts and I threatnings>they had a more particular inSghc to whom Bb they {Jeflindtd per accom- modations Simile. \ [36 Exer citations Divine. Lib. i. A N«ie to know t ^ e liter lWcr,r S ohhe they belonged, than Preachers have now, and knew particularly what Scriptures were dirededtofachand fuch men. When Efay prophefied, make fat the hearts of this people, Efay.6.9. And when Paul applyed it to the Iewesinhistime, it was defiinata applicatie: but when a Preacher applicth it to his hearers now, it- is per accommodationem onely, for hec cannot fo par- ticularly apply it to his hearers 3 as Paul did to his. Where there arc two feverall teftimonies found in the oUTeftament, andjoyned together in the new Tefta- raent, tluefetwo make but one literall fenfe, as Efay 62*ll< Say to the daughter of Sion ^behold thy Salvation cometb. So Zsch. 9.9. O Daughter ofSion^ O Daughter of Ierufalemjbebold thy King eommeth riding upon an dffe y and upon an A[fs Coalt : Matthew citing thefe places cap. 23, j^yneththemboch together, and (heweth that both Efay and Zacharic meant of Chrift comrcing in hurniKtie and noun glorie, andthefe two makeup but oneliterailfenfe. Thisisa fpeciali note to know the literall fenfe ofthe Scriprure, when this phrafeis added ;-7W the Serif sure might be fulfilled h As loh, 13,18. But that the Scripture ntaybefulfilledyhee thai eat etb bread with me, bath lift up hnheele agatnflme. This place was fpoken firftbyZ)^- vidotAthitopbel Pfal. 41. 10. But it was fulfilled li* teraliy in Judas who betrayed Chrift. Example 2. Jch % 17. 1 2. Tbofe that thou gawft wee J have kept, and none of them is lojl.but tbefonneof Perdition^ that the Scripture might be fulfilled* This place was firft fpoken of £>^*, />//>/. 1 op. 7. and this Scripture is ful- fil !edio Jssd&fhctt fore this is the literall fenfeofit^the figure was in Doeg^nd the thing figured in lutbs* Example 3, Joh?i9.7$. Let us not rent it^butc aft lots ivhcfc it $$ be J hat the Scriptures might bee fulfilled wbick fad; Oftbefenfe of the Scriptures. 187 faid\ Tkjy parted mfrayment among (I them^and for my Vt- (lure thy did eci$ Lets. Swls Courtiers rent Davids dignities and honours amongfl: them, but the Scripture was tulnlied literally here by the Souldiers. Example 4* leh* 19. 36. For thefe things were done that the Scripture might befalfilied^k bone of him (hall not be broken. The type was obferved in the Pafchall Lamb?, but the Scripture is fulfilled here literally in Chrifh I ObjeB. But it may be laid. iCor.io.6. it* M thefe things happened tetbeminfigttres^hen they fignified fome other thingtous thantothesu They were typesto us^that is, examples , they were */tnjwl not types properly taken, for that improperly called a type,which the Spirit of God fpecially propofeth to fig- nifie fome future thing; asaboncoftbe Pafchall Lambe ihouldnac bee broken, was inftituted to fignifie fome future thing, that a bone ofChrift fhouldnot be broken, here is properly a type, but an example is not arepre. fentation of any thing to come , but goo Jncffe or fplen- dotinthetnen which maketh them to bee followed 3 as the mildneffe of Mofes^ the patienceof /*£• Thefe were not typ:s properly but examples. So thefe things which befell the Iewes in the wildernefle for their murmuring and committing whoredome are fet downe for exam- ples to the Corinthrans and pofteritie to come, they were Ad rxQeciay & TMijiuv they fervc to admonifh and inftru3us,thatwc fall not into the like finncs, 2 Tim. It may bealleaged that there are more literall fen(es in oljtS* one Scripture then one. Example-, Gaiaphas propheficd that one fhould die for the people,/^. 1 1 .49. In Chrifts meaning they had one fenfe , and in CaUpha meaning they had another fenfe. • This Prophefiemuft not be con fide red as one , but as ^ Bb 2 two i8S Exer citations Divine. m Lib.i. S n .:t r ' b, ; t ^ Scrip r swhich »« 431; the holy Spirit had but one fenfe. ' Where the holy Ghoft maketh a myftkall application of tfc old Teftament to , bene* , tha/is ^K «/^And arguments taken from thence hold firmdv wrsnMctkatgatkeredlejrthadn, U ke , the A 3 2 Cw.8.15 -applyeth this motally to all the faithful and teouceth things toa certain equalitic, that thoKho areuchintcmporariethings^ould beftow their almes tuSSn 1500 ^ 5 ^^P^beingricherinSpTri When we apply the teftimonies of the old Tertament ^7^? mparir ° nS i r0mChen ?> ic is not ^«" appiuatigj edptr iccewmocLitionem. The conclufion of this is. There is but one literall fenfe and meaning of every fcripture: Sofhculd men havebutonefenfeandmeaningin their minds 3 and no a dowble meaning , as the equivocating Iefuites have- vkptmerhtfiut^tratrnecum, ubi err/rem f imm e J. Mfittscdeat rime , ubi meum, revocet me. S FINIS. Additions. Pag. 32. line 6. The Sciences which are fpeculativc prepare a way to thefe which are pradick 3 although they benotdireft- ly deduced from them; and therefore fome have called them parents to them- Pag. 28.I.16. The attr ibutesof God 3 arc called the wayes of God. Pag. 41. To eat blood while the life is in it 5 is forbidden by a moral* precept but to cate cold blood was that which was forbidden by the ceremoniall precept. Pag. 46 1. 16. Andbe weAfured the vaII thereof According to the men- fttreofamAtijhat u^of An Angeli. Reve/. 21* 17. Becaufe he appeared in the likenefTe of a man. Pzg.48. 18. fr DAttidKimchitn FJaU 60. Pag. 58, 1*. ' Although Efdrts who wrote the booke otNehemidh, could not be living at that lime. when toddus met Alex- Ander^ yet fome of the msfters of the sireat Synagogue have beene alive then who had the gift of prophefie, and infcrt the Genealogie of the Priefts here,untill the Macedonian Empire. Pag. 5 8. 1.18. It may feeme yiftofPrcphefieceafed long before t!he Macedonian Eixipirfi,?/i/. 74 9 tf't Jet net cur fignes, there it in more Any Prophet ^neither is there any a- rn$ng(i us that krmvetk how !cr?g . • Wemuft diftingmfh b twtet ccaimgof Prop! andintermiiTionofPuph^fle^ Prop, die was intermit. B b ? ted Invoice bibiLOvum RMinorum. Additions. I ted in the time of the Captivitie , which this Pfalme fpeaketh of,but it ceafed not ? it was intermitted for a timers Amos thseatned Amos, 8. 1 1 . pzg.6Q.i3. This was a great miracle,the man being old, and ha- ving the difeafcthirtie eight yeares. The Angell came downe at cermne times ^^^v. So Mat. 27. 15. j^tA <# iipTw at the feaji the governour was wontJo retetfe to them a jr//mr # y^ is taken here di/tributive, they ufed to let a prifoner goe at their three great fcafis; fothe Angell came downe bcre 3 as it feemeth, at the Pentccoft 3 and at their other great feafts when the people were gathered atlerttfakmiconfene, l$h. 4. 3d. with 5. 1. Andmarke here a great difference be- twixt thecomming downe of the Angell into the pooIe,andthe cemming downc of the holy Ghoftin tongues,of fire at the Pentecoft. the Angell healed but one, but then many were cured of all difeafes. pag. 8i-l.a. The agreement of the holy writ^rsjM^, E/ias, and Chriftwere together in the mount. Mat. 17. g. So Rev. 1 5. 3. They fmg thefong of M*/es thefervant of God^and thefong of the hambe,. pag.B4.23. xMacch. 3.48. And laid off en the booke of the Law, wherein the heathen had fought to paint the likeneffe of their Images. The heathen fought if they could get any warrant for their images out of the Scriptures to paint their I mages by it. pag.no. 1.2 2* The place in the hebrew text which fcemeth to bee corrupted is Pfal. 2 2. 18. When they read Caari For Caartt, Caari, ficut /eo, fox Caaru foderttnt^but & Jacob B&cbajfnt, fheweth thatthis reading is but late, for 1 here was no fuch difference betwixt the orienrall and occidental! Additions. occidental! kwcs in their reading, neither was this place one of the places in which they differed. pag.137. 23- ■ J Words that are proper cannot bee tranflatcd as ap- pellatives, nor appellatives as proper, Mat. i£. 18. Thou art Peter and upon this rocke 3 &c. It cannot bee translated, thou art a ro eke, and upon this Peter ,&c. pag. 115.L 30. ' Efdras wrote none of the bookes over againe which were written before the captivitic but onelyfct them in order. Errours efcaped. Tag.6. 1 ne, 17. for in vifible refill invifiblc. Tag. 13, lme$. } or Zo- zomenr. Sozomen, pag. 24./. 8. for Adynus r. Diciymus^P.:> 1. /. 4. for fzaKcnoyMGc, r, ^=3x.oTi3rxQ< p. 34./. 8. and /. 10. put away lurking in the veihes cf it. p. 61.2. EfTentially for the written word, r. EfTentially for the word, p.62.7 . for the certaintie of it to Mofes, r. the certaintie of Mofesp.66./. i6".yc'/Flavitius,r.Flavitias p. 77./. 5 5. for, this tim^was r. this time before the flood was,p. S 3 . l.S.fot Gylo-Lyriar. CoelcH-Syria p.38. /. zq. for wilktr. vilialpand,.p. 02./. 1 9. pz/?w/f Dralecls. ' I J