An exposition of the lawes of Moses: Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.

EXERCITAT. IX. Of the singular prerogatives which the secretaries of the holy Ghost had, who wrote the Scriptures.

2 Pet. 1.21. And the holy men of God spake as they were mooved by the holy Ghost.

[Prorogative. 1] THe holy men of God, who were inspired by the holy Spirit to write the Scriptures: First they were immediatly called by God. Gal. 1.12. for the Gospel which I preached, I received it not of man, neyther was I taught but by the revelation of Iesus Christ, they had not their calling from man, but immediatly from God. They had their calling intuitu Ecclesiae,* 1.1 1 Cor. 3.2. sed non interventu Ecclesiae: that is, God ordained these offices for the good of the Church, and it was for the Church cause that he appointed them; but they had not their calling from the Church. But Preachers now have their calling both intuitu Ecclesiae, & interventu Ecclesiae.* 1.2 There is immedietas ratione suppositi & immedietas ratione vir∣tutis: the first is, when the person is immediatly sepa∣rated by God to such a calling; the second is, when the graces and calling, are immediatly given by God When Ministers are called, they have their gifts imme∣diatly

from God, and so they have their calling; there interveneth no suppositum, or midst betweene God and them: but for the appointing and designing of them to such places; that they have from the Church. But the Apostles were called immediatly, both ratione suppositi & vírtutis; they had their gifts immediatly from God, neyther were they designed to such and such plaees as the Ministers are now.

The Prophets and Apostles were immediatly called by God, and therefore Matthias was chosen by lot to be an Apostle, because the lot is immediatly directed by the hand of God; but Preachers now should not be chosen by lot. Zeno the Emperor tempted God in this case, laying a paper upon the Altar, that God might write in the paper the name of him, who should be Bi∣shop of Constantinople:* 1.3 but Flavitius corrupting the Sexton of the Church, caused him to write in his name, and so was made Bishop of Constantinople.

[Object.] But Moyses learned from the Egyptians, and Daniel from the Chaldeans: therefore it may seeme that they had not their calling immediatly from God.

[Answ.] * 1.4They had the learning of humane sciences and trades from men; as Paul learned from men to be a Tent ma∣ker: so Moyses learned these humane sciences from the Egyptians, & Daniel from the Chaldeans; but their know∣ledge, as Prophets & Apostles imediatly was frō God. Although they had their divine knowledge immediate∣ly from God,* 1.5 yet they were to entertaine it by reading, As the fyre, that came from heaven upon the Altar was miraculous; yet when it was once kindled, they kept it in with wood, as wee doe our fire: So the Prophets knowledge was preserved by reading, as ours is.

[Prorogative. 2] Their second prerogative, was the measure of know∣ledge they had in matters Divine.* 1.6 Their knowledge far differed frō the knowledge of Christ; this was visio vni∣onis, & this excelled the knowledge of all creatures, even

of the Angels: this was not called prophesie, as he was comprehensor; but as he was viator here upon the earth, this his illumination is called Prophesie; he is called the great Prophet, Deut. 18.15. and in this sort of knowledge hee excelled both men and Angels. Secondly, their knowledge differed from the knowledge of Angels, and the glorified Spirits: for prophesie as Peter saith,* 1.7 2 Pet. 1.19. is like a light shining in a darke place, but in Heaven there is no darkenesse.

Thirdly, their knowledge differed from the know∣ledge that Paul had, when he was taken up to the third heaven; and this was called visio raptus: their knowledge was farre inferiour to all these sorts of knowledge; but it farre exceeded all the knowledge that we have.

[Quest.] Whether had the Prophets of God, and the Secreta∣ries of the holy Ghost; this their Prophesie, and divine knowledge, by way of habit or no?* 1.8

[Answ.] They had not this gift of prophesie by way of habit, as the children of God have their faith: and as Bezaliell and Aholiab, although they had their knowledge im∣mediatly from God, to worke all curious workes in the Tabernacle; yet they kept still this their know∣ledge as an ordinary habit; but this gift of prophesie, the Prophets had it not as a habit, but they had neede still of new illumination when they prophesied. Peter compareth prophesie to a light shining in a darke place, 2 Pet. 1.19. how long continueth light in a darke house? no longer then a candle is there: so this coruscation,* 1.9 or glimpse of the Spirit, continued no longer with them; but when the Spirit was illuminating them, and teaching them: they had the gift of prophesie even as they had the gift of healing; but they could not heale when and where they pleased. Paul saith, I have left Trophimus sicke at Miletum, 2 Tim 4 20. So they could not prophesie when and where they pleased,

2 King. 4.27. The Lord hath hid it from me and hath not told it me, they had not this prophesie as a permanent habit; but as that, which was now and then revealed unto them. Ier. 42.7. And it came to passe after ten dayes; here the Prophets behoved to attend, untill he got a new revelation from the Lord; and sometimes they waited longer, and sometimes shorter for this revela∣tion.

[Quest.] How differed the Prophets then from other men, when they prophesied not?

[Ans.] First, yee shall see a difference betweene them and others who prophesied. Num. 17. It is sayd of those Prophets,* 1.10 prophetarunt & non addiderunt, that is, they prophesied but that day onely, that the Spirit came upon them, but never after; as the Hebrews expound it: but the Prophets of the Lord, prophesied often. So 2 King. 2.3. The children of the Prophets came forth: they prophesied, but this gift of the prophesie continu∣ed not with them: but these Prophets of the Lord, often prophesied: And although they had not the habit of prophecie, yet they were separate by God for that purpose, to expect still for new illumination.

[Prorogative. 3] The third prerogative, which the holy men of God had,* 1.11 was this, that they could not erre in their writing, 2 Pet. 1.21. The holy men of God spake as they were inspi∣red by the holy Ghost,* 1.12 Matth. 10:2. Luk. 21.15. Luk. 1.17. therefore the Prophets were called, the mouth of God, Luk. 1.18. Ier. 15.19. thou shalt be as my mouth. Hee spake not onely by their mouthes,* 1.13 but also they were his mouth. And contrary to this is that lieing Spirit in the mouth of the false Prophets. 1 King. 22.22.

The secretaries of the holy Ghost, erred sometimes in some of their purposes,* 1.14 and in some circumstances of their calling; but in the doctrine it selfe they never erred. Peter in the transfiguration, knew not what hee

sayd, Luk. 9.33. David was minded to build an house to God, he asked of Nathan if he should doe so, 1 Chro. 17.2. Nathan sayd to him; doe what is in thine heart. So when Eliab stood before Samuel, 1 Sam. 16.6. Samuel sayd: surely the Lords annointed i•• before me. So the Di∣sciples erred in their counsell, which they gave to Paul, forbidding him to goe up to Ierusalem, Act. 21.4. But the spirit of God, taught the contrary by Agabus, vers. 17. David Psal. 116. sayd in his hast, that all men are lyars: he meant, that Samuel the man of God had made a lye to him; because hee thought the promise too long differred in getting of the kingdome. So when he wrote a letter to Ioab with vriah, in this he was not Gods secretary, but the Divels. But as they were the secretaries of God, and spake by divine inspiration, they could not erre.

But it may seeme, [Object.] that all which they wrote in holy Scriptures, was not done by divine inspiration: for Paul wrote that he would come to Spaine, Rom. 15.24. and yet he never came to Spaine.

We must distinguish betweene their purposes exter∣nall, and their doctrine: [Answ.] they might erre in these ex∣ternall purposes, and resolutions; but all which they wrote of Christ, and matters of salvation, was yea and Amen, 2 Cor. 1.20. He wrote that he was purposed to come to Spaine, and so he was; but he was let, that he could not come.

But Paul repented that he wrote the Epistle to the Corinthians to grieve them, [Object.] 2 Cor. 7.8. If this was writ∣ten by the inspiration of the holy Ghost, why did he repent of it?

Paul wrote this Epistle to humble them, [Answ.] and when he saw them excessively sorrowfull, that was the thing that greeved him; but it greeved him not simply that he wrote to them to humble them. When a Chyrur∣gian

commeth to cure a wounded man,* 1.15 he putteth the poore patient to great paine, and maketh him to cry out, that grieveth him; but it greeveth him not when he cureth him: So it repented not Paul, that he had writ∣ten to the Corinthians; but it repented him to see them so swallowed up with greefe.

[Object.] But if the Scriptures be Divinely inspired, how say they, Iud. 16.17. there were about three thousand upon the roofe of the house. So Act. 2.40. and that day there were added to the Church, about three thousand soules. Is not the number of all things, certainely knowne to God?

[Answ.] The Scriptures set downe the number that way: be∣cause it is little matter, whether we know the number or not. And secondly, the Lord speaketh to us this way in the Scripture after the manner of men.

[Object.] Peter erred in a matter of faith, Gal. 2.14.

[Ans.] * 1.16The error was not in the substance, but in the cir∣cumstance of the fact: and where it is sayd, Gal. 2.14. That Peter walked not uprightly, according to the Gospel; it is to be understood onely of his conversation; hee erred here onely, in this principle of Christian Religi∣on; not walking according to his knowledge, but hee erred not in his writing.

[Ob.] All men are subject to error, the Prophets and Apo∣stles are men, therefore subject to error.

[Ans.] The Prophets and Apostles are considered as members of the Church,* 1.17 and so they might erre; and they pray as other men, Lord forgive us our sinnes. Secondly, they are considered according to their functions and immediate calling; and then they were above the Church, and could not erre.

[Quest.] What needed Nathan to be sent to David to attend him continually, one Prophet to another?

[Answ.] Although one Prophet stood not in need of another; yet he who was both a King and a Prophet had neede

of a Prophet to admonish him: for Kings stand in slip∣pery places, and have neede of others to advertise them.

The Prophets, as they were Prophets, could not erre; therefore, that collection of the Iewes, is most impious: they say that David wished to the sonnes of Ioab foure things, 2 Sam. 3.29. First that some of them might dye by the sword. Secondly, that some of them might dye of the bloody flixe. Thirdly, that some of them might leane upon a staffe. And fourthly, that some of them might begge their bread. And so they say, it befell Davids posterity, for his sinfull wish. One of them leaned upon a staffe, Asa was goutish. One of his posterity was killed by the sword, as Iosias. One of them dyed of the flixe, as Rehoboam. And one of them beg'd his bread, as Iehojachim. But this collection is most impious; for David spake not here by a private spirit of revenge, but as a Prophet of God: and there∣fore when they assigne these to be the causes, why these judgements befell Davids posterity; they assigne that for a cause, which was not a cause.

[Prorogative. 4] The fourth prerogative, they were holy men. Holi∣nesse distinguished them from those Prophets which were profane and unsanctified; who had the gift of illumination, but not of sanctification:* 1.18 the Lord made choyse of none such to be his secretaries, who were not sanctified. The Lords Prophet is called vir spiritus, the man of the Spirit, Hos. 9.7. because he is ruled, and guided by the holy Spirit, that he become not profaine. If the very women, who spun the curtaines to the Ta∣bernacle were wise hearted, Exod. 35.25. Much more will the Lord have those, who are to build his house; wise and holy men. Those who translated the Bible into Greeke, yee shall see how often they changed their faith, and were turne-coates: Aquila of a Christian

he became a Iew. Symmachus was first a Samaritane, and then he became halfe Iew, halfe Christian. Then Theodoton, first he was a fllower of Tatianus the here∣ticke, and then he became a Marcionite, and thirdly he became a Iew. But the Prophets of God, after they were called, continued holy men, and never fell backe againe.

* 1.19God will have no man, but holy men to be his secreta∣ries, Luk. 1.70. As he spake by the mouth of his holy Prophets. Therefore Salomon being a Prophet, and one of Gods secretaries, behoved to be a holy man; and being holy he could not be a reprobate: hence he is called Iedidiah, The beloved of God, 2 Sam. 12.25. and whom God loveth, he loveth to the end.

The holy men of God wrote as they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inspired by God,* 1.20 the Spirit inlightned them, and di∣rected them when they wrote: they were inspired three manner of wayes,* 1.21 first, antecedenter. Secondly, per con∣comitantiam; and thirdly, subsequenter.

First, they were illuminate antecedenter: when the Lord revealed things to come to his Prophets, and made them to write his prophesies; then their tongue, was the pen of a swift writer, Psal. 45.1. That is, he not onely indited these prophesies unto them; but also ruled them so, and guided them in writing; even as a master guideth the hand of a young child, when he is learning to write.

Secondly, he inspired them in writing the Histories and Actes, after another manner per concomitantiam: for that which was done already, hee assisted them so in writing it downe; that they were able to discerne the re∣lations which they had from others, to be true: as Luke knew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.22 accurately the truth of these things, which he had from those, who had heard and seene Christ: and he made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a perfect declaration of them.

there was a great difference betwixt him and Tertius, who was Pauls Scribe, and wrote out his Epistles, Rom. 16.22. or betwixt him and Baruch, who was Ieremies Scribe, Ier. 38. they were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the secretaries of the holy Ghost, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 discribebant ab alio, they wrote onely these things which Ieremiah and Paul indi∣ted to them; neyther was sanctification required in them, as they were their Scribes. But the Evangelists who saw not Christ, yet they were the Secretaries of the holy Ghost, and holy men; as they were his Se∣cretaries, and directed by him to write.

Thirdly, he assisted them in writing subsequenter; the holy Ghost revealed things to the Prophets long be∣fore; but when they were to write these things, the spirit of the Lord brought the same things to their me∣morie againe; and indited these things unto them which they had seene before in vision. Ier. 36.2. Take thee a roule, and write therein all the words that I have spo∣ken to thee, against Israel and against Iuda, and against all the Nations; from the day that I spake to thee, even from the dayes of Iosias, unto this day. So Ioh. 14.26. the comfor∣ter which is the holy Ghost whom the Father will fend in my name, he shall teach you all thing, and bring all things to your memory which I have told you.

These Secretaries of the holy Ghost, when they wrote, habebant libertatam exercitij, sed non specificationis,* 1.23 as they say 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,* 1.24 and the Sybils, and other Prophets of the Divell, who were blasted, and distracted in their wits, when they prophesied. When Elisha sent one of the children of the Prophets, to annoynt Iehu; one sayd to him, where∣fore commeth this madde fellow, 2 King. 9.11? they tooke the Prophets to be madde, like unto the Heathish Pro∣phets,

but they were inlightened by the Spirit when they prophesied, and the Lord rectified their under∣standing, and tooke not away from them the right use of their will. It is sayd of Saul, when he prophesied, that the evill spirit of Lord came upon him, 1 Sam. 18.10. And the Chaldie Paraphrast paraphraseth it, caepit furere, he began to be mad: the Divell stopping the pas∣sages of his body, he wrought upon his melancholious humor, which is called Esca diaboli, the Divels baite; and then it is sayd, ijthnabbe, impulit se ad prophetandum, which is never spoken of the true Prophets in this Con∣jugation.* 1.25

Although the Lords Secretaries had libertatem ex∣ercitij, yet they had not libertatem specificationis; that is, they might not leave that subject which they were called to write, and write any other thing, as they plea∣sed; they were necessitated onely to write that, al∣though they wrote it freely.

Againe, these men when they wrote as the holy Ghost enspired them,* 1.26 they did it not with paine and study, as we doe; but it came freely from them with∣out any paine or vexation of their spirit. The Princes when they heard Baruch read the prophesie of Ieremiah, after that it was endited, they asked how did he write all these words at his mouth? and Baruch answered them, He pro∣nounced all these words to me with his mouth, and I wrote them with inke into the Booke, Iere. 36.17.18. Salomon saith, Eccles. 12.12. In making many bookes and in reading there is much wearinesse of the flesh, but this was no wea∣rinesse to them; for they wrote this without any paine or labour: and hence it followeth, that those to whom their writing hath beene troublesome and painfull, have not beene the Secretaries of the holy Ghost; as Mac. 2.26. He that assayed to abbridge the five Bookes of Iason sayd, that it was not an easie thing, to make this abridge∣ment;

but it required both sweate and labcu.

Seeing all that wrote the holy Scriptures were en∣spired by the holy Ghost;* 1.27 why was this Epithete ap∣propriate to Iohn, to be called a Divine, Revela. 1.1. For they were all Divines who wrote the holy Scrip∣tures?

[Answ.] The Greeke Fathers, when they spake of Christ,* 1.28 and specially Chrysostome, they distinguish betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they say, Apud caeteros aeco∣nomiae fulmen, sed apud Iohannem theologiae tonitrua ex∣tare. The rest when they discribe the humanity of Christ, they doe it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but when Iohn discribeth the Divinity of Christ, hee doth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and they say Mattheus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Iohannes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incipit

Observe a difference betwixt these speeches.* 1.29 The Word of the Lord came to Esay, to Ieremiah; and this phrase: The Lord came to Balaam, to Abimelech, to Laban. The first signifieth, that the Lord put these holy men in trust with his Word to be his Prophets; but he never concredited his word to these prophaine wretches: therefore it is sayd onely, He came to them, but never the Word of the Lord came to them. Hee concredited his Word to his Prophets, as to Esay, and Ieremiah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as a pupill is concredited to the trust of his Tutor; but he never concredited his Word to these wretches.

The Lord spake in his Prophets,* 1.30 Hosea 1.1. The Spirit of the Lord spake in me, that is, inwardly revealed his se∣crets to me. Marke a difference betwixt these two phrases, Loqui in aliquo, & Loqui in aeliquem.

Loqui in aliquo, is when the Spirit of the Lord spea∣keth inwardly to the Prophets;* 1.31 sed Loqui in aliquem est maledicere, to raile against him: thus Num. 12. Miriam loquuta est in Mosem, id est, maledixit Mosi.

[Conclusion.] The conclusion of this is, Matth. 10.20. It is not yee that speake, but the Spirit of our Father which speaketh in you. So it was not they who wrote, but the Spirit of the Lord in them. 2 King. 13. When Ioash the King of Israel tooke a Bow in his hand, Elisha laid his hands upon the Kings hands, and Elisha bad him shoote; and he sayd, the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria; it was not the Kings hand that directed the Arrow here, but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow: so it was the hand of the Lord laid upon the hands of his Secretaries, which directed them to write the holy Word of God.

Notes

• * 1.1

  Voca∣tio vel est

  • intuitu ecclesiae.
  • intervetu eccles.
• * 1.2

  Immediata

  • suppositi
  • virtutis.
• * 1.3

  Nicepherus, Lib. 2.
• * 1.4

  The Apostles and Pro∣phets learned their hu∣mane Sciences and Artes from men but not their divine knowledge.
• * 1.5

  Simile. The Prophets know∣ledge was kept by rea∣ding. Dan. 2.9. and 1 Tim. 4.13.
• * 1.6

  The measure of the Pro∣phets and Apostles knowledge.
• * 1.7

  Visio

  • vnionis
  • gloria
  • raptus
  • prophetiae
• * 1.8

  The Prophets had not the gift of prophesie by habite.
• * 1.9

  Simile.
• * 1.10

  Prophetia momentanea.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  The Peophets erred not in writing the Scrip∣tures.
• * 1.13

  The Prophets are called the mouth of God.
• * 1.14

  Wherein the Prophets and Apostles erred.
• * 1.15

  Simile.
• * 1.16

  Wherein Peter erred.
• * 1.17

  The Apostles conside∣red two manner of wayes.
• * 1.18

  The pen-men of the holy Ghost, were holy men.
• * 1.19

  See more of Salomon in the Politiks.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.21

  Illu∣mi∣nati

  • antecedenter.
  • per concomitantiā
  • subsequenter.
• * 1.22

  How Luke differed frō Tertius and Baruch.
• * 1.23

  Libertas

  • exercitij
  • specificationis
• * 1.24

  A difference betwixt the Prophets of God and the Sybiles, or Pro∣phets of the devill.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  The Prophts did not write with paine and studie.
• * 1.27

  Quest. Why was Iohn called a Divine.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  Quomodo differunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  The Lord came to the wicked, but the word of the Lord came to his Prophets.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Notat internam revelationem.
• * 1.31

  Loqui in aliquo & loqui in aliquem vt differunt.