most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
some Hereticks as Marcion and Arius it is now received as Canonical because it was inspired of God doth in all things fully agree with all other parts of Prophetical and Apostolical writings and was received of the greatest part of the ancient Church though upon weak and slender grounds the Latine Church for a time did not receive the same Hieron in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he cometh to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the style and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the style and inscription of this Epistle and manner of reasoning makes some doubt of the Writer thereof and also something in the Epistle shews that it was written not by Paul as the beginning of the second Chapter ver 3. the Doctrine of Salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospel whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greek Copy whereof Beza speaks leaves out the name of Paul in the Title and also divers printed Books Augustine speaks often of this Epistle as if it were of doubtfull Authority as you may see in his Enchirid lib. 1. c. 8. lib. 10. de Civitate Dei cap. 5. Beza Hemingius Aretius leave it in medio Calvin and Marlorat deny that it was Pauls The reasons saith Cartwright in his Confutation of the Rhemists moving us to esteem it none of Pauls are first that his name is not prefixed as in all the Epistles undoubtedly known to be his Another reason is that this writer confesseth that he received the Doctrine of the Gospel not of Christ himself but of those which heard it of Christ Heb. 2. 3. whereas Paul received his Doctrine immediately from Christ and heard it himself of Christ and not of them that heard it from him To the first Objection by Fulk it is easily answered the diversity of style doth not prove that Paul was not the Author of this Epistle For as men have written divers things in divers styles in respect of matter and persons to whom they wrote as Tully his Offices Orations and Epistles so the Spirit of God could and might inspire one and the same man to pen in a different manner 2. The other Argument also against its being Pauls because his name is not prefixed hath but little force in it 1. If it be not Pauls because his name is not prefixed then it is nones because no mans name is prefixed so Ierom and from him Beza and Bellarmine both thus answer 2. The Author of this Epistle did conceal his name that thereby he might not offend the weak Jews to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this Epistle in all ancient Greek Copies one excepted Other Books have no name prefixed as the first Epistle of Iohn hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himself among the hearers of the Apostles to avoid the envy of Apostleship See 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Augustine Ambrose Gregory and many modern Writers of note as Beza Bellarmine Gerhard Capellus Martinius Hoornbeck Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Author of this Epistle commends a certain famous Disciple Timothy Chap. 13. 23. but none had such an one but Paul 2. He remembers his bonds Chap. 10. 34. which is a usual thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same Axioms with Paul compare Heb. 1. 2. 3. with Col. 1. 14 15 16 17. Heb. 5. 12. and 13. with 1 Cor. 3. 1. and 2. and divers other places Paul saith by that sign his Epistles may be known and distinguished from others viz. that subscription The grace of our Lord 2 Thess. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeal for the salvation of the Hebrews Rom. 9. 3. makes it probable that he would write unto them Some think it may be gathered from that place 2 Pet. 3. 15. Beza having alledged four reasons urged by some why this Epistle should not be written by Paul saith Opponitur his omnibus quae scribuntur 2 Pet. 3. 15. quae certè videntur hanc Epistolam velut intento digito monâ— rare Beza concludes the matter very modestly Let the judgements of men saith he be free so we all agree in that That this Epistle was truly dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Waltheri officinam Biblicam Whitakeri controvers 1. Quaest. jam de Script cap. 16. Hoornbecks Antisocinianismi l. 1. c. 1. controvers Sect. 3. Some think as I have touched it before that this Epistle was originally written in Hebrew but the style and phrase of this Epistle doth Graecam redolere eloquentiam non Hebraeam 2. If it was written in Hebrew the Hebraisms would appear in the Greek version which yet are rarer here then in other Epistles 3. The Scriptures of the Old Testament are cited in it not according to the Hebrew fountains but according to the version of the Seventy 4. The Apostle Chap. 7. interprets the Hebrew name Mâ—lchisedâ—ch King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Iunius in his parallels holds it to be Pauls and written in Greek Ribera and Ludovicus a Tena two Papists have written on this Epistle Paraeus and Dixon have done best on the whole Book and Mr Deering on six Chapters Voetius much commends Gomarus Those seven Epistles written by Iames Peter Iohn and Iude have unfit Titles prefixed before them in that they are called sometime Canonical specially of the Latine Church and sometimes Catholick chiefly of the Greek Church neither of which were given them by any Apostle or Apostolick Writer Yet though this Title Catholick cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonical set before them as some Books of the Old Testament were termed Hagiographa by the Jews not because they were of greater Authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second Inscription of Catholick is as unfit as the former therefore the Rhemists unjustly blame us
for leaving out that Title in our English Bibles for it is well known that that Title is not given by the holy Ghost but by the Scholiast who took it from Eusebius General is a meer English term and of no doubtfull signification Catholick is both Greek and by their saying of double and therefore doubtfull signification The Syriack Interpreter hath this Inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Iacobi Petri Ioannis For the Syrians doe not esteem the second of Peter nor the second and third of Iohn nor the Epistle of Iude Canonical The Apostles Iames Peter Iohn and Iude have publisht seven Epistles as mystical as succinct both short and long short in words long in sense and meaning Iames For the difference which seems to be between Iam. 2. 21 22. and Rom. 4. 2. and 3. 28. most likely this Book was doubted of in ancient times as Eusebius and Ierom witnesse But yet then also publickly allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would again reject it Erasmus assents to Luther and Musculus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of the Reformed Church with one consent admit this Epistle for Canonical Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Whiâ—akâ—r against Raynolds with his Preface wherein he writeth that Iames his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himself I think afterwards seeing these words in a later Edition are left out It is no where found in Luthers Works that he called the Epistle of Iames Inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Books he produced Some in the Preface of the German Edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawy if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other Edition from the year 1526. Luthers disciples now hold that it is Canonical and Apostolical and they answer the Arguments of those that are opposite thereto as we may see in the Exposition of that Article concerning the Scripture by that most learned and diligent man Iohn Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fâ—rt saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinal denieth the Epistle to the Hebrews to be Canonical yea which is farre worse he affirmeth that the Author thereof hath erred not only in words but in the sense and meaning of the Scriptures Nay Cajâ—tan saith Whitaker rejected Iames second of Peter and second and third of Iohn and Iude. It consists of five Chapters Paraeus Laurentius Brochmand and Mr Manton have done best on it First of Peter This Epistle is called in the Title Catholical because it is not written to any one person as that of Paul to Timothy Titus and Philemon noâ— to any one particular Church as those of Paul to the Romans Corinths but to the converted of the Jews dispersed here and there as appears by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolical and was written by Peter 1. Because the Author of it expresly calleth himself Simon Peter the Apostle of Jesus Christ. He wrote it in his old-age to confirm them in the Doctrine which before he had taught them 2. It s inscription is to the same Jews that the former viz. dispersed by the Roman Empire and converted to Christ whose Apostle Peter was 3. It shews an Apostolical spirit 4. It s style and composition is agreeable to the former Epistle 5. The Author of this Epistle witnesseth that he was a spectator of the Transfiguration in the Mount Chap. 1. vers 16. now Peter together with Iames and Iohn were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his dear Brother Chap. 3. v. 15. It consists of three Chapters First of Iohn consists of five Chapters Second and third of Iohn They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonical 1. Their Author cals himself an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiastical Office is often signified but here age rather now it is manifest that Iohn came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolical Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Iohns and reckon them among the Canonical Books Each of these Epistles is but a Chapter Iude This Epistle also in times past was questioned by some but that it is Apostolical first the inscription shews the Author expresly cals him a servant of Christ and brother of Iames. 2. The matter it agreeth both for words and sentences with the second of Peter of which it contains as it were a brief summe and recapitulation That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter Iames and Iohn quit the same Title yea Paul in his Epistles to the Philippians Thessalonians and Philemon doth not call himself an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well on it Revelation It is called according to the Greek Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast Iohn the Evangelist into a fornace of scalding Oyl but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This Book describeth the state of the Church from the time of Iohn the last of the Apostles untill Christs coming again and especially the proceedings pride and fall of
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
Scripture were not inspired of God for as God is true so is his Word Ioh. 17. 17. sweetly agreeing with it self and every part with other these Books commend false things as true and approve things evil as right Iudith Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6 7. 2 Maccab. 14 42. Razis is commended for killing himself the fact is not only related but commended also in these words nobly manfully and this commendation doth plainly shew that the Author thereof was not inspired of God When the Dâ—natists out of this Book urged that it was lawful for them to kill themselves as Razis did Augustine then was forced to acknowledge That the Authority of this Book was uncertain and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest Fables are told in some of them for true Histories as that of Toby Iudith Bel and the Dragon If any desire a particular confutation of the several Books of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first five hundred years after Christ rejected the same Books which we doe Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Books in the general is That the third Councel at Carthage the Florentire Councel and that of Trent do approve the said Books to be Canonical as also Augustine and Innocentius To which it may be answered 1. That the Councel of Carthage was but a Provincial Councel and therefore it cannot binde the whole world Moreover in that Councel there are divers things which the Papists will not endure as in the 26 Canon there is a Decree that no Bishop shall be called chief or universal Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councel with which they will not binde themselves 2. The Latine Fathers judged these Books fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any Doctrine 3. These Books are not Proto-canonical truly and properly Canonical inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but deutero-Deutero-canonical or rather Ecclesiastical as they are styled In this sense Augustine and Innocentius are to be taken when they reckon these Books among the Canonicall 4. No Councel hath Authority to define what Books are Canonicall what not seeing Books truely Divine receive Authority from God himself and are to be esteemed of undoubted truth although all the world should bark against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Books The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the Body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councel matters were concluded and the sentence passed the adversary not being heard speak nor so much as present for the Protestants might not be admitted to hearing neither could they obtain to propound their opinion in the Councel much lesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against Divine and Humane Law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself 3. In that Councel the Accuser and Judge were the same for the Pope did accuse the Protestants of Heresie he did convocate the Councel he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the Reformation of the Pope was the thing in question Lastly All Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the minde of the Legates or otherwise then they approved no man had any voice in the Councel but such as were sworn to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverb arose Spiritum Sanctum Roma per peram mitti Tridentum The holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his coming nor of the Apostolick and Primitive Church for more then three hundred years after as both Eusebius out of Origen and the Councel of Laodicea Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth for the Greek Church and St Ierom for the Latine CHAP. VI. Of the Authentical Edition of the Scripture NOw we must enquire which is the Authentical Edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some form of words and in some language which may be understood Lawyers from whom the use of the word Authentick seemeth borrowed do call those instruments and writings Authentick which have a certain and just authority in themselves A Book or writing is Authentick either by Divine or humane institution those are by Divine Appointment and Institution authentical which have from God sufficient and absolute Authority to command and approve themselves worthy credit and faith in as much as God himself doth approve them by humane Institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves and for the truth in them There is a great diversity of Editions of holy Scripture all cannot be simply and perpetually Authentical in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentick whence the others are transcribed yea
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
Argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith That the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of belief and practice are proved by the Scripture The Scriptures prove themselves by their own natural light manifesting their divine original whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it self too by its own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Isa. 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies Ergo The Authority of the Scripture is greater then that of the Church Goodnesse it self cannot deceive wisdom it self cannot be deceived God is both Tit. 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Act. 14. 14. 15. 17. 17. 30. 3. Faith and a firm consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertain 4. In vain shall we dispute against the wicked concerning Religion and Divine truth if we shall say it comes from God because we affirm so 5. This is proved by Scriptures Iohn 5. 34 35. Christ in his Humiliation did not receive the testimony of Iohn much lesse will he receive the testimony of others now he is glorified Ioh. 5. 34 35 36. 1 Cor. 2. 4 5. 1 Ioh. 5. 9. 6. The Authority proving is greater more certain and more known then the conclusion proved by the same Authoritas probans is greater then probata The Papists to prove the Authority of the Church flie to the Scriptures For I demand Whence do we understand that the Church erres not in delivering the Canon of the Scripture they answer It is governed by the Holy Ghost and therefore cannot erre in it's decrees But how appears it that it is so governed alwaies They answer God hath promised it and then they alledge those places to prove it Obj. 1. The Church is ancienter then the Scripture because it was before Moses Ergo It hath greater Authority Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ yet not of greater Authority 2. Consider the Word 1. Quoad formale externum as written and cloathed with words so the Church was before the Scripture 2. Quoad formale internum the matter and sense or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1 23. Ioh. 17. 20. Iam. 1 18. Semen semper sobole illa cujus est sâ—men antiquius esse necâ—sse est In the thing it self the being and substance of the Word was before the Church although in this circumstance and manner of being it was after Obj. 2. Non crederem Evangelio nisi me commoveret Ecclesiae Catholicae Authoritas saith Augustine Ans. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a means of moving the Samaritans to believe but when the men of Samaria had heard Christ himself speak They believed in him more for his own words then the womans Iohn 4. 39 41. In which sense those words of Augustine so frequently quoted by the Papists are to be interpreted Augustine spake this of himself being a Manichee when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel His meaning is that he had uever believed the Gospel if the Authority of the Church had not been an introduction unto him not that his faith rested upon it as a final stay but that it caused him so farre to respect the Word of the Gospel to listen unto it and with a kinde of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the Ministery of the Church as an external means to move us to imbrace the Word of God but we deny the Authority of the Church to be the principal means When we call the Scriptures Canonical we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and Rule to us The Office of the Church in respect of the Scripture stands in four things 1. To distinguish Canonical Scripture from that which is not Canonical although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected 2. To be a faithful keeper of those Books which are inspired by God like a notary which keepeth publick writings 3. To publish declare and teach the truth as a Crier with a loud voice ought to pronounce the Kings Edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a general Councel nor the Church virtual which they imagine to be the Pope but the Church Essential the Congregation of all faithfull believers The house of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essential piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to Posts in Market Towns The Apostle describing the Church likeneth it to one of these Pillars whose use was to shew what hung thereon It is a Pillar not because it holds up but holds forth the truth as
viz. David Salomon Moses Asaph Etham Heman Ieduthun and the three sons of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Book of Psalms though it be called from the greater part by the name of Davids Psalms yet were not all the Psalms in it composed by David but some of them by Moses Psal. 90. Some by Heman Psal. 88. Some of them by Etham Psal. 89. Some by others Psal. 137. Mr Gataker on Psal. 82. 6 7 8. Seventy four Psalms are expresly entituled Davids Psalms that some others which want titles expressing their Pen-men were his also See Act. 4. 25. Id. ibid. The Hebrews divide the Psalms into five Books or parts The first Book hath the first 41 Psalms the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. 1. Tituli sunt Psalmorum claves the Titles are Keys as it were of the Psalms saith Ierom. The best Expositors on the Psalms are Musculus Mollerus Muis Calvin The Scripture is the choisest Book the Psalms the choisest piece of Scripture and the 119 Psalm the choisest part of the Psalms Among 176 verses in that Psalm there are scarce four or five at most wherein there is not some commendation of the word The Psalms are frequently read both in the Jewish Synagogues and in our Christian Churches the very Turks themselves swear as solemnly by Davids Psalms as by their Mahomets Alcoran they have them in such estimation Of all parts of the Scripture the Psalms have this excellency that they do in a lively experimental way set forth the gracious works of God upon the soul. They have a respective direction or comfort to every ones affliction or temptation Hence they have been called by some the little Bible or the Bible of the Bible Mr Burgess of Justification p. 225. Basil saith If all the other Books of Scripture should perish there remained enough in the Book of Psalms for the supply of all and therefore he cals it Amuletum ad prosligandum daemonâ—m Our Saviour Christ himself cites the Psalms not only as Canonical Scripture but as a particular entire and noble summe of that body Luk. 24. 44. no Book of the Old Testament except the Prophecie of Isaiah is so like a Gospel so particular in all things concerning Christ as the Psalms Dr Donne on Psal. 62. 7 9. Proverbs In Hebrew Mishle the Book of Proverbs is compared to a great heap of Gold-rings rich and orient severally and every one shining with a distinct sense by it self but other contexts of holy Writ to Gold-chains so enterwoven and linked together that they must be illightned and receive mutual illustration one from another The manner of it is usually to deliver two contradistinct Propositions It consists of one and thirty Chapters it was written by Salomon saith Augustine Chap. 17. of his 20 book de Civitate Dei and Iosephus in the 8th book and 2d Chapter of his Jewish Antiquities and it is proved 1 King 4. 32. though there indeed it is said only he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Solomon because most of them are his It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dicitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebant Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes In Hebrew Choheleth the Feminine hath respect either to wisdom or to the soul the nobler part See Menochius The Author of this Book was Salomon who either at his Table or in his familiar conference propounded these Doctrines to his Courtiers as may be collected out of 1 King 10. 8. Many of the Hebrews say that this Book was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Book is explained in the last Chapter or the first two verses viz. that all things in the world are vain therefore that nothing is more profitable and necessary then to fear God and keep his Commandments The principal parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godliness and the fear of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shir ha-Shirim by the Latins Cantica Canticorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Author of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual Marriage between Christ and the Church or every faithful soul. Some think it was penned long after Salomons Marriage with Pharaohs daughter by comparing 1 King 7. 34. with Cant. 7. 4. It consists of eight Chapters and perpetual Dialogues The Jews had this Book in such reverence and account that before thirty years of age none would study it The best Expositors are Mercer Brightman Ainsworth Doctor Gouge Fenner This Book which treats of that Spiritual and Heavenly Fellowship the sanctified soul hath with Christ cannot be throughly understood in the true life of it but by those that are sanctified 4. Prophetical Books The Greater Prophets four Isaiah Ieremiah Ezekiel Daniel The Lesser Prophets twelve Hosea Ioel Amos Obadiah Ionah Micah Nahum Habakkuk Zephany Haggai Zachary Malachi Grotius orders them thus Hosea Ioel Amos Obadiah Ionah Isaiah Micah Nahum Habakkuk Zephany Daniel Ieremiah Ezekiel Haggai Zachary Malachi They are called Prophetical Books because they were written by Prophets by Gods Commandment Prophets were distinguished by the Temples some were Prophetae priores those of the first Temple others Posteriores of the latter Temple Isaiah Is placed first not because he is more Ancient then all the rest for some say that Ionah and Amos were before him in time others that Hosea was before him for Isaiahs beginning was in the dayes of Uzziah Now Hosea was in the dayes of Ieroboam and Ieroboam was before Uzziah This Mr Burroughs saith is one reason why though he intends to go over the whole prophetical Books yet he rather pitcheth upon Hosea first because indeed he was the first Prophet but Isaiah was rather set first for the Dignity of the Prophetical Oracles which he explains and because his Prophecy is longer then all the rest He is eloquent in his speech being a Noble man therefore the translation can hardly expresse his elegancy He brings so many and such evident
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
must not understand the Apostle as if he commanded us to be Temporizers or to apply our selves to the corrupt customs and manners of the times but to keep time in all our actions and do them in the fittest season as Col. 4. 5. Ephes. 5. 16. Object Erasmus the best Translator of all the later by the judgement of Beza saith That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture as Matth. 6. the Doxology For thine is the Kingdom the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Ierom and Augustine do expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be Magnifiâ—um illam quidem longè sanctissimam a most high and holy form of expression sed irrepsisse in contextum quae in vetustissimus aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the University Library of Cambridge that Copy perhaps was corrupted by the Hereticks It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they do Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some abridgment of the Prophets words 3. That cannot be superfluous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had been wanting there had wanted a form of that Prayer which standeth in praise and thanksgiving 4. If to give a substantial reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alledge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostom Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospel which Luke hath not Salmeron reproves Cajetan for calling this Multiloquium since there is a notable confession of four Properties of God his Kingdom Power Glory and Eternity I should now shew That neither the Translation of the Seventy nor of the Vulgar Latine are Authentical but there are two Questions of great moment first to be discussed The first is Whether any Books of the Scripture be lost The second Whether the Scripture of the Old Testament was punctata from the beginning To the first Question That we may give a right answer we must distinguish of the Books of Scripture some were Historical Ethical or Physical others Dogmatical The former might perish and fall away but not the later Therefore that common Objection of divers Books mentioned in the Old Testament whereof we finde none so entituled in the Canon thereof is easily answered Either they were Civil and Commonwealth Stories whether the Reader is referred if it like him to reade the Stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifesâ—ly proved to be written by divers Prophets in their several ages wherein they prophesied Salomons Books which he wrote of general Philosophy fell away but all the other Books of the Scripture do still remain First They are all of God all whose works remain for ever therefore the holy Scriptures being not only his handy-work but as it were the chief and Master-work of all other must have a continual endurance Secondly They all are written generally for our instruction and more particularly for Admonition and Warning for Comfort and Consolation unlesse we will say that God may be deceived in his Purpose and End wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly If the Lord have kept unto us the whole Book of Leviticus and in it the Ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God * how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly Let us hear the Scripture it self witnessing of its own Authority and Durableness to all Ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our children for ever David also professeth That he knew long before that the Lord had founded his testimonies for evermore But our Saviour Christs testimony is of all other most evident That Heaven and Earth shall passe but that his word cannot passe And yet more vehemently That not one jot or small letter of his Law can passe untill all be fulfilled Rom. 15. 4. therefore none of those which were written for that end are lost Origen in Praefat. in Cant. Canticorum Augustin lib. 18. de Civitate Dei cap. 38. thought it could not neither stand with the Divine Providence nor with the honour of the Church that any Canonical Books and given for such to the Church should be lost Of this opinion are many worthy modern Divines Iunius Chamierus tom 1. lib. 9. cap. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scripturasacra cap. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei cap. 15. Rivetus in Isagoge ad S. Script cap. 6. in summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingius But Chrysostom and Whitaker also Bellarmine l. 4. de verbo Dei cap. 4. Gretzerus and Becanus hold that some Canonical Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second Question is Whether the Scripture of the Old Testament was punctata from the beginning or Whether the Hebrew Text had Vowels or Points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorfius Marinus Iunius and other very godly and learned men
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
there promised is happinesse It is a wonderful thing that all the particulars which the Canticles contain being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preached read and heard with holy affections and should be reverently mentioned The Jews in their Synagogues will not touch the Bible with unwashed hands they kiss it as often as they open and shut it they sit not on that seat where it is laid and if it fall on the ground they fast for a whole day The Turk writes upon the outside of his Alcorar Let no man touch this Book but he that is pure I would none might meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men do but think themselves 6. The Scripture is Perfect The perfection of the Scripture is considered two ways 1. In respect of the matter or the Books in which the holy doctrine was written all which as many as are useful to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the integrity of the Scripture 2. In respect of the form viz. Of the sense or meaning of these Canonical Books or of Divine truth comprehended in them which Books contain most fully and perfectly the whole truâ—h necessary and sufficient for the salvation of the Elect and therefore the Scriptures are to be esteemed a sole adequate total and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it self and that in a threefold consideration 1. Of the principle for every principle whether of a thing or of knowledge ought to be perfect since demonstration and true conclusions are not deduced from that which is imperfect therefore it is necessary that the holy Scripture being the first onely immediate principle of all true doctrine should be most perfect 2. Of the subject for it hath all Essential parts matter and form and integral Law and Gospel and is wholly perfect Both 1. Absolutely because for the substance it either expresly or Analogically contains the doctrine concerning faith and manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of faith or precepts of life are to be found in the holy Scâ—ipture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essential this quantitative For all the Books are sufficient with an essential perfection although integrally they have not a sufficiency of the whole but onely their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim. 3. 16 17. Rom. 15. 4. Iohn 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we do not understand by Traditions generally a Doctrine delivered in Word and Writing but specially all Doctrine not written by Prophets or Apostles whether Dogmatical Historical or Ceremonial for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture do not binde the Conscience 2. Historical the Sayings and Deeds of Christ and the Apostles are perfectly contained in the Scriptures as many as suffice us for our salvation Iohn 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials Substantials and Fundamentals generally contained in the word of God the accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimitted That is an incommunicable property of God every thing which is from another as the efficient cause is thereby limitted both for the nature and qualities thereof Secondly we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set down in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted Iohn 20. 30 31. and 21. 25. but we mean onely a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have been are or shall be necessary for the salvation of the Church Thirdly The several Books of Scripture are indeed perfect for their own particular ends purposes and uses for which they were intended of the Lord but yet not any one Book is sufficient to the common end the whole Scripture is compleat in all the parts thereof one speaking of that which another doth wholly pass over in silence one clearly delivering what was intricâ—te in another Paul speaks much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church were so sufficient for the Church in that age that it needed not Tradition neither was it lawful for any humane wight to adde thereto or take therefrom but when God did reveal more unto it the former onely was not then sufficient without the latter Fifthly The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation both in respect of faith and good works and most of these it delivereth to us expresly and in so many words and the rest by good and necessary consequence The Baptism of Infants and the consubstantiality of the Father and of the Son are not in those words expressed in Scripture yet is the truth of both clearly taught in Scripture and by evident proof may thence be deduced That Article of Christs descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts. 2 27. Some Papists hold That we must not use the principles of Reason or Consequences in Divinity and require that what we prove be exprest in so many words in scripture These are opposed by Vedelius in
several names of it its rectitude corruption sanctification l. 7. p. 573. to 578 Annointing what it signifies l. 5. p. 404 505. m. 412 413 Antichrist Antichrist what it signifies l. 6. p. 473 He usurps Christs Offices ib. Several degrees of his discovery ib. Not one person l. 6. p. 476 Corrollaries from Antichrist l. 6. p. 482 Anthropomorphites what l. 2. p. 136 Antinomians Antinomians what they are and who write best against them l. 1. p. 26 Confuted l. 9. p. 753 See p. 335 Antinomianism a most dangerous errour l. 4. p. 361 Appetite its rectitude corruption and sanctification l. 7. p. 579 580 Apocalyps Apocalyps why so called l. 1. p. 52 Questioned by some but is canonical l. 1. p. 52 53 Apocrypha Apocrypha which books are so called l. 1. p. 54. and why ibid. Reasons why those books are not divinely inspired nor canonical l. 1. p. 55 56 57 58 Apostasie Mans Apostasie what l. 3. p. 300 Apostasie a sin l. 4. p. 340 341 342 343 Apostle what it signifies l. 1. p. 44. See m. Aqua whence derived l. 2. p. 239 Aquarii why so called l. 8. p. 694 Aquinas commended l. 1. p. 116 Arabick The Arabick Trannslation l. 1. p. 65 Arians confuted l. 3. p. 211 Arius his perjury l. 4. p. 368. m. Ariminans Arminians confuted l. 2 p. 174 176 177. m. and text p. 182 183 306. 331 Arminianism what l. 4. p. 362. l. 5. p. 417 Arts all Arts come from God l. 2. p. 129 Ascend Christ ascended and why l. 5. p. 440. to 443 Assurance Assurance of salvation l. 3 p. 224 One may be certain of his justification l. 7. p. 524 525 526 Of Election and Salvation l. 3 p. 224 The kindes and degrees of Assurance l. 7. p. 524 It is difficult to attain Assurance l. 7. p. 526 The means to get and keep it l. 7. p. 527 Astrology and Astronomy what l. 2. p. 126 Atheists Several sorts of Atheists l. 2. p. 129 130 131 Have come to some evil end l. 2. p. 130 131 Their Objections that there is no God answered l. 2. p. 128 129 Attributes Attributes of God why so called l. 2. p. 133 How distinguished from Properties l. 2. p. 133 134 What rules are to be observed about them ibid. How divided and how they differ from those Properties that are in men and Angels l. 2. p. 135 Augustine commended l. 1. p. 114 117. l. 3. p. 210 Authentical Authentical what it is l. 1. p. 17 Authentical Edition of Scripture l. 1. p. 58. to 64 The Hebrew for the Old Testament and the Greek for the New Testament l. 1. p. 65 66 67 Not the Translation of the Septuagint l. 1. p. 75 76 Nor the Vulgar Latine l. 1. p. 76 77 78 Authority The greatnesse of Gods Authority wherein it consists l. 1. p. 154 The difference between power and Authority l. 2. p. 193 194 B Baptism BAptism what it signifies and how it may be described l. 8. p. 662 The priviledges of Gods children by Baptism l. 8. p. 663 The duties Baptism engageth us to l. 8. p. 663 664 The essential parts of Baptism l. 8. p. 664 Whether dipping or sprinkling be to be used in Baptism l. 8. p. 665 The necessity of Baptism l. 8. p. 666 Whether women and Laicks may baptize l. 8. p. 666 667 How Christs Baptism and Iohns differ l. 8. p. 667 668 Who are to be baptized ibid. The baptizing of Infants proved and the objections against it answered l. 8. p. 669 670 671 It was a common practice in the Primitive Church to defer their Baptism till they were old and why l. 8. p. 671 672 Baptism celebrated in the Church of Rome true Baptism l. 8. p. 675 Whether immediate or remote parents give children right to Baptism l. 8. p. 673 674 Whether the children of Infidels and Papists may be baptized l. 8. p. 674 675 Whether the use of witnesses be necessary in Baptism l. 8. p. 673 Beasts Beasts their usefulnesse l. 3. p. 265 266 In the outward senses excell man ib. Bees for what they are notable l. 3. p. 264 265 Bernard a devout man and good for that corrupt age wherein he lived l. 1. p. 115 Beza commended l. 1. p. 116 Bible Bible why so called l. 1. p. 5. m. Who first distinguished the Bible into Chapters and verses l. 1. p 30 Bishop what he is and whether above a Presbyter l. 6. p. 467 468 469 Blasphemy against the holy Ghost l. 4. p. 344 345 346 Blesse c. Blesse what it signifies l. 2. p. 202 God is most blessed l. 2 p. 200 Blessedness what l. 2. p. 201 202 203 Blindenesse spiritual the worst l. 3. p. 242 Boasting l. 4. p. 347 Bounty l. 7. 584 585 586 Bread What meant by daily Bread in the fourth Petition of the Lords Prayer l. 8. p. 645 646 647 Bribery l. 4. p. 347 Bucer commended l. 1. p. 116 Buried Christ was buried and why l. 5. p. 434 C CAjetane commended l. 1. p. 117 Calling Effectual Calling stands in four things l. 7. p. 491 Marks of it ibid. Calvin commended l. 1. p. 115 Canon Why the Scripture is called a Canon or canonical l. 1. p. 28. 82 The conditions of a Canon l. 1. p. 28. 82 83 A three-fold Canon in the Church l. 1. p. 28 Some abolish some adde to the Canon l. 1. p. 54 The Canonical Books of the New Testament how divided l. 1. p. 43 44 Why seven Epistles are called sometimes Canonical and sometimes Catholick l. 1. p. 50 Canticles Canticles how called in Hebrew and Latine l. 1. p. 36 37 Who the author of it and who the best Interpreters of it ib. Cardinals of Rome what they are l. 6. p. 481 Carual-confidence condemned l. 4. p. 348 349 Catholicks the Papists falsly so called l. 6. p. 452 453. m. Ceremonies under the Law had relation to Christ l. 5. p. 391 392 Chaldee Paraphrase The Chaldee Paraphrase of the Old Testament why so called of great esteem with the Jews l. 1. p. 61 62 When written l. 1. p. 60 61 Some part of the old Testament written in Chaldee l. 1. p. 29. m. 60. m. Change A reasonable creature may be Changed many wayes l. 2. p. 150 God is unchangeable every way ibid. Chiliasts condemned l. 1. p. 53 Christ. Christ is the great and free gift of God l. 5. p 392 393 Is God l. 2. p. 208. to 213 Why and how he is God l. 5. p. 394 395 396 Was Man why and how he was Man l. 5. p. 397 398 399 Why born of a Virgin l. 5. p. 399 400 When and where he was born l. 5. p. 400 He was the Messiah promised of old l. 5. p. 401 God and man in one Person l. 5. p. 403 404 He was a Saviour Redeemer Mediator Surety Christ a Lord l. 5. p. 405. to 424 He merited nothing by his death for himself l. 5. p. 402 A Priest l. 5. p. 413
hac Epistola fuit una de auctore altera de authoritate ejus Bellarm. l. 1. de verb. Dei c. 17. Vide Drusium ad titulum ad Hebraeos De side est Epistolam ad Hebraeos esse Scripturam Canonicam Cornel. a Lapide Dr Fulk against Martin Multo facilius dicere quis istius Epistolae non sit Author quà m quis sit Author Cameron Tomo tertio praelect in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo quam firmis Argumentis persuasi simus alium esse Auctorem Calvinus in Epist. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books both in the Old and New Testament God would have us believe his Word though we know not the Authors it is written by the Spirit of God though we know not whose hand God guided Dr Holsworth on Luk. 22. 11 12. g Sciebat nomen suum invisum Hebraeis esse quamvis ad fidem jam conversis propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat cujus legis illi adhuc aemulatores erant Actorum vigesimo primo Bellarminus ex Hieronymo haec citat l. 1. de verbo Dei cap. 17. Vide Bezam in titulum illum Epistola Pauli Apostoli ad Hebraeos Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur Beza Compare 2 Pet. 3. 15. with 1 Pet. 1. 1. Other Books have no name prefixed and yet they are certainly believed to be Canonical as Iob Iudges Ruth Chronicles h Epistola Pauli ad Hebraeos Hebraico id est sermone tunc in Syria usitato scripta fuit ab alio versa quem quidam Clementem fuisse volunt alii alium Salmasius de Helenistica i Waltherus in officina Biblica Bellarminus ubi supra k Jun. Parallel lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Biblicam l Epistolae aliorum Apostolorum Catholicae dicuntur quia generatim ad omnes â—ideles in omnes quasi mundi partes missae sunt ista inscriptione à Paulinis distinguuntur quae vel ad certas Ecclesias vel ad certos homines missae fuerunt Rivetus in Catholico Orthodoxo Hieron Epist. Fam. M â— Pemble on Justification Sect. 6. â— 1. m This may be seen in the Harmony of Confessions n Rivet Iesuitâ— vapulans c. 9. Waltherus in officina Biblica Sect 281. Waltherus also in officina Biblica holds it Canonical o Rainoldus de lib. Apoc â—om 1. praelect quarta Vide etiam prâ—olectionem tertiam p As Eusebius and Ierom witnesse Chap. 1. 11 13. Eusebius l. 2. 24 3. 21. Zanchy hath done well on the first Epistle Calvin on all three * Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno. It is reckoned among the Canonical books and cited by Athanafius Tertullian Cyprian Origen Ierom under Iudes name Iohn neither in his Epistles nor Revelation cals himself an Apostle This short yet General Epistle was written the last of all the Epistles and is therefore called by some Fasciculus It was written by Iude the brother of Iames and Kinsman of Christ he lived longer then all the rest of the Apostles save Iohn Besides the Dedication and Preface it contains two things 1. Warnings of the Church against false Doctors 2. Woes against false Teachers q Vocatur istâ— liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Ioanni Ioannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot â—habet Sacramentâ— quot verba Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste Hieronymo soli Scripturae est proprium apud Ethnicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Iohanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei â—n hoc libro Apoc. 19. v. 13. Gerardus Waltherus Vide Bezae Prâ—legomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. cap. 20. colligerunt Chiliastae qui ab Ecclesia explosi sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos annis mille Rainold de lib. Apoc. Tom. 2. Praelect 131. r Mr Selden of Tithes cap. 1 ex Bodin Meth. Hist. See Mountag against him c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus iâ—tactam se relinquere fatetur Lutherus quod dubiae sit interpretationis arcani sensus in qua etsi periculum sui multi hactenus fecerint nihil certi tamen in medium protulisse Zepperus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts 3. 18 10. 43. â—otum vetus Testamentum rejiciebant Manichaei tanquam à Deo malo profectum Duos n. illi Deos impiè singebant quorum unus bonus malus alter esset Whitakerus de Scripturis Libri digni qui abscondantur magis quam qui legantur Athanas. in Synops. Sac. Script Stephen Act. 7. 42. cites a book of the twelve lesser Prophets and so confirms the authority of them all being in one volume Luke 16. 29. Vide Whitakeri controv 1. quest 3. c. 3. p. 210. * The History of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Ezra is accounted by some as the Apocrypha of the Apocrypha because it was never owned for Canonical either by the Jewes Romish Church in general or Protestant Writers The Apocryphal Books are either purer as Syrach Wisdom Bâ—â—â—ch the first of Maccabees and the prayer of Manasses or more impure as the rest Toby Iudith the second of Maccabees the supplement of Esther and Daniel Nos quidem non negamus horum librorum plerosque Sapientiaâ— praesertim Ecclesiaiâ—icum esse valde bonos utiles omnibus Tractationibus praeserendos sed propriè per excellentiam Canoâ—icos esse iâ—sallibilis veritatis è quibus sirma ducantur argumenta id verò inficiamur Rainold de lib. Apoc. praelect 6. See Mr Lightfoot on Luk. 1. 17. p. 5. 6. Acts 6. 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpuram volunt prius lanam insiciunt ut in quit Cicero Rainol de lib Apoc. tom â— praelect 18. * Chamier de Canonc l. 4. c. 2. Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. A
free gathering of Churches I would wish such to weigh well what M. Baxter hath in his Christian Concord pag. 34. to 4â— For the judgement of divers Reformed Divines holding the Pope to be Antichrist see Vigniers Preface to that excellent Book of his entituled Theatre De L'Antichrist and M. Prinns Canterburian Doom p. 277 278 279. if that be true which I heard from the Professour of Divinity in the University out of the Pulpit Bellarmine saith That since that Doctrine prevailed amongst us that the Pope was Antichrist that they have been of the losing hand I wonder then why some of our Divines should speak and write so warily that way I might adde divers things to that I speak there of the Iesuites and Monks The Dominicans come nearer us then the Fraciscans Friar Francis is highly commended by the Papists for three notable acts First For gathering Worms out of the way Secondly For calling all manner of beasts as Worms and Asses his Brethren Thirdly For taking lice off beggars and putting them on himself yea into his own bosom See Lewis Owens running Register his unmasking of all Popish Monks and Iesuites and also his Speculum Jesuiticum In the seventh Book I speak of Our Union with Christ and the special Benefits by him Adoption John 1. 12. Iustification Act. 13. 38 39. Sanctification 1 Thess. 4. 1. Col. 2. 13. Rom. 12. 9. to the end 1 Cor. 13. 4 5 6 7. Gal. 5. 22 23 24. Ephes. 6. 14. to 19. Philippians 4. 4. to the 9. In the eighth of the Ordinances where I shew the need of them for the ablest Christians here and maintain the several Ordinances For that of Baptism Why should the Priviledge of Infants under the Gospel be straighter then it was under the Law Or actual Faith be more required in all that are to be baptized then it was in those that were to be circumcised when Cirlumcision as well as our Baptism was a Sacrament of Admission into the Church and a Sign and Seal of the righteousnesse of Faith Rom. 4. 11. In the ninth Book I speak of the Decalogue where I acknowledge I have received much help from a Manuscript of M. Wheatleys for the four first Commandments and of M. Bals for the first See M. Caudries second part of the Sabbath In the last I treat of Glorification Mat. 25. 46. 2 Cor. 5. 10. See an excellent Sermon of Master Thomas Goodwins of this Argument stiled The Happinesse of the Saints in Glory on Rom. 8. 18. I have not only gone over the several Heads of Positive Divinity but I have likewise handled many if not most of the chief Controversies betwixt Us and the Papists the Arminians Socinians and also discussed several things about Church-Government to make it more full and generally usefull to settle men in the main Truths It is reported of David Paraeus That his labour was bestowed in polishing the body of Christian Doctrine collected by Zachary Ursine and that he desired not to die till he had finished that task but when he had concluded it he joyfully uttered these words Now Lord suffer thy servant to depart in peace because I have done that which I desired I have cause to bless God as for that good esteem which my other Labours have generally found amongst both learned and pious Christians so for enabling me to accomplish this great work Some may perhaps blame me for gleaning some notions from such as I hear as well as from the Authors I reade To that I might say Habes confitentem sed non reum I know no such guilt in it if I do make use sometimes of some special Observations I hear from the Pulpit though I hear often the same things from several persons Some hold that a mans Sermon is no longer his own when he hath preached it and I think the ears as well as the eyes are senses of Discipline Besides many Divines and some Rabbies though I had but harsh language from one Divine have acknowledged themselves beholding to me for my Labours therefore I hope none will grudge if I do likewise benefit my self and also others by my Collections in that kinde I pray God to guide us all in the truth and to preserve us from Apostasie in these declining dayes Thy hearty Well-willer EDWARD LEIGH Imprimatur Iune 15th 1653 EDMUND CALAMY PROLEGOMENA Hebrews VI. I. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine Mysteries from vers 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to increase both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and go on forward we must leave the principles of Religion that is not stick there but passe on to a greater perfection The Apostle hath reference to the Schools of the Iews where he was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six Principles are named as so many Heads and Common-places of the ancient Catechism not but that there were many other necessary principles yet they might be reduced to these 1. Two main duties that is 1. The Doctrine of Repentance from dead works that every man is dead in sinne by nature and therefore had need to repent 2. The Doctrine of Faith in God in his Nature as manifested in the Word and revealed in Christ. 2. Two means 1. The Doctrine of Baptisms by which in the Plural Number he means both the Sacraments and also the inward Baptism of Christ and that outward Baptism of Iohn that is to say of the Minister though some referre it to the set times of Baptism 2. The Imposition or laying on of hands that is by a Trope or borrowed speech the Ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as à Laâ—ide expounds it So Cartwright in his Harmony See M. Gillespies Miscel. cap. 3. pag. 47 48. and M. Cartw. Rejoynd p. 278. 3. Two Benefits Resurrection of the dead that the same numerical body shall arise again that it dies not with the body and eternal judgement so called metonymically because in that Judgement sentence shall be given concerning their eternal state either in weal or woe Vide Grot. in Matth. 26. 45. Not laying again the foundations Three things are required in a foundation 1. That it be the first thing in the building 2. That it bear up all the other parts of the building 3. That it be firm and immoveable Simply and absolutely in respect of all times persons and things Christ only is the foundation upon which the spiritual building of the Church is
soul. 2. It separates the heart from lusts and the world 3. Alters and changeth the customs of men 4. It keeps the heart up against all the power of the devil It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 19. 7. convinceth the obstinate 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim. 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience Iam. 4. 12. 10. The Candour and Sincerity of the Pen-men or Amanuenses respecting Gods glory only and not their own and in setting down not only the sins of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shews his disobedience Numb 11. 11. Ionah his murmuring Ionah 1. 4. Ieremiah his fretting Ier. 20. 14. David shames himself in his Preface to the 51 Psalm St Mark wrote the Gospel out of Peters mouth and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other and Paul sets down with his own Pen his own faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of the holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeal for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim. 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were Herdsmen Ieremiah was almost a childe Peter Iames and Iohn were in their ships other Apostles were unlearned before their Calling Acts 4. 13. Moses learned of the Aegyptians and Daniel of the Caldeans humane Arts and Sciences but they could not learn of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himself did speak 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre as 1 Sam. 16. 1. and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Augustine to Ierom to give this honour only to the Canonical Books firmly to believe that no author of thâ—m erred in writing from all others he expected proof from Scripture or Reason 11. The wonderful Consent singular Harmony and Agreement of the Scriptures shews that they came not from men but from God Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self and with another and with the whole Acts 26. 22. 11. 17. Luke 24. 27 44. Iohn 5. 46. Matth. 4. 4. what was foretold in the Old is fulfilled in the New Testament If there seem any contrariety either in numbring of years circumstance of time and place or point of Doctrine The fault is in our apprehension and ignorance not in the thing it self and by a right interpretation may easily be cleared See D. Willet on Gen. 24. 38. Doctor Vane in his lost Sheep returned home Chap. 2. saith Seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of Scripture are true no man can be assured by the evidence of the thing that there is that perfect Harmony in the Scriptures nor consequently that they are thereby known to be the word of God Moreover if we were infallibly assured that there were this perfect Harmony in the Scriptures yet this to me seemed not a sufficient proof that they are the Word because there is no reason forbids me to believe that it may not be also found in the writings of some men yea I make no question but it is to be found and that with lesse seeming contradiction then is in the Scripture yet no man accounts that this proves their writings to be the Word of God After he saith We believe it to be harmonious because it is the Word of God not to be the Word of God because it is harmonious which we do not infallibly see How well this agrees with what I have in the margent quoted out of Bellarmine who urgeth that as an argument to prove the Scripture to be from God let the intelligent Reader judge Vid. Aberic Gent. Ad. 1. Mac. Disput. c. 10. These considerations strengthen this Argument 1. The length of time in which this Writing continued from Moses untill Iohn to whom was shewed the last authentical Revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of Books that were written and of Writers that were imployed in the service 3. The Difference of place in which they were written which hinders the Writers conferring together Two other Arguments may evince this Truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 King 17. 24. Christ himself and the Apostles for the confirmation of their Doctrine such as the devil was not able to resemble in shew The raising of the dead the standing still and going back of the Sunne the dividing of the red Sea and the Rivers the raining of manna in so great a quantity daily as to suffice all the multitude in the wildernesse the making of the barren fruitfull My works testifie of me saith Christ and Believe the works which I do if you will not believe me See Ioh. 15. 24. 2. Preservation of the Books of the Scripture from the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by Divine Providence he hath preserved the same whole and entire Here we have three Arguments in one 1. The hatred of the Devil and his wicked Instruments against the Scripture more then any other Book Antiochus burnt it and made a Law That whosoever had this Book should die the death 1 Macchab. 1. 56. Yet secondly It was preserved maugre his fury and the rage of Dioclesian Iulian and other evil Tyrants Thirdly The miserable end of Iulian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other Persecutors of this Doctrine The Books of Salomon which he wrote of natural Philosophy and other knowledge the profitablest books that ever were the Canon excepted are perished but those alone which pertain to godlinesse have been safely kept to Posterity which is the rather to be observed since many more in the world affect the knowledge of natural things
also 2. This tradition concerning the age of men did drive away as well the Ecclesiastick as the Lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the Vulgar and mother Tongues of each Nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandment and will of God revealed in Scripture He hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees but to the people in general They must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all Ioh. 20. 31. Rom. 15. 4. 3. Those are commended which did reade the Scripture as the Eunuch Acts 8. 22. the Bereans Acts 17. and dispraised which neglected it as the Israelites Hosea 8. 12. they are pronounced Blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter â—2 Pet. 1. 19. are those whith pretend to be his Successours 4. From the fact of the Apostles who as they publickly preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romans Corinthians Galatians Ephesians were written to the people therefore to be read by them One Epistle of Iohn was written to Gaius a Lay-man another to the elect Lady 5. From the Profit and Necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9. they are directed by them as most faithfull counsellors in all their waies Psal. 119. 24. they are armed by them against the fiery darts of Satan Eph. 6. 16. One seeing a youth read the Scriptures said It was never well since such were permitted to turn over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous Conseâ—t of all the Fathers Chrysostom and Ierom especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councel of Nice That no Christian should be without a Bible in his house And the Jews at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeal to the Law and the Prophets without the name of the Author Book or Chapter because they knew the Bible Text to be familiar to the Israelites In an unknown tongue they cannot profit the people Ergo They ought to be translated into a Tongue known to the people 1 Cor. 14. The Apostle in divers verses treateth of this subject vers 6 7 19. He saith All things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith That he had rather speak five words and be understood then ten thousand words in an unknown tongue Those Arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Grotius lib. 3. de veritate Religionis Christ. the New Testament was translated into divers Vulgar Tongues the Syriack Arabick Aethiopick and Latine which Versions are yet extant and differ not mainly from the Greek In the elder and purer times the Scriptures were translated into innumerable yea into all Tongues usual amongst men See Gregories Preface to the Notes on passages of Scripture The plain and usual words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from Husbandry and Houswifery from the Flock and the Herd shew that the Scriptures were written for the capacity and understanding of the unlearned Iohn 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to do or else they read it as other Books not with such respect to it as the greatnesse of its Authour deserveth I mean with a desire and purpose to believe and obey all that they finde there which must needs be the Duty of those that confesse these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practise it with obedience Reading the Scripture is a rehearsing out of the Book such things as are there written â—arely without any interpretation It is to be done publickly as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them The Prophets were read in their ears every day saith Paul and after the lecture of the Law and the Prophets in another place From hence hath been continued the custom of Lessons of the Old and New Testament to the same purpose saith Mr Thorndike We honour God more by a publick then a private reading of it 2. Pâ—ivately The godly Jews of Bâ—rea did search the Scriptures and both King and people are commanded to read the Law Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law How readest thou Luke 10. 26. Matth. 12. 5. and 21. 16 42. Christ Peter and Paul in their preaching quote not the Chapter and verse only say Isaiah saith Isaiah is bold It is written in the Psalms because people should be so acquainted with the Scripture as to know where it is See Grotius on Heb. 4. 4. Some good Divines hold that the Scriptures barely read though preaching be not joined with it may be the instrument of Regeneration since the Doctrine of the Gospel is called The ministration of the Spirit Psal. 19. The Law of the Lord converteth the soul it is so when not preached The word is a means of conversion whether written preacht or lived 2 Cor. 3. 2 3. 1 Pet. 3. 1 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bâ—re reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret
on fourty Chapters Willet Ainsworth Origen upon the Canticles and Ierom upon Ezekiel say That the Hebrews forbad those that had not attained to the Age of the Priesthood and judgement viz. thirty years to read in three Books for their profundity and difficulty that is the beginning of the World which is contained in the three first Chapters of Genesis the beginning and end of Ezekiel since that treats of the Cherubins and the Divine Majesty this of the structure of the third Temple and the Song of Songs in which those things which ought to be understood of the Divine Authour are easily through youthfull affection elsewhere drawne and wrested This Book of Genesis is not onely profitable but very necessary for Doctrine as Moses is the Prince and as it were Parent of Divines So Genesis is the foundation and excellent Compendium of all Divinity propounding evidently the chief parts of it 2. Exodus The second Book of Moses is called in Hebrew Elle Shâ—moth in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of fourty Chapters and contains a History say Iunius and Tremellius of one hundred fourty two years viz. from the death of Ioseph even to the building of the Tabernacle The best Expositors of it are Rivet Calvin Willet Ainsworth 3. Leviticus In Hebrew Vajicra in Greek and Latine Leviticus from the matter which it handleth because it treats especially of the Levitical Priesthood and the Levitical or Ceremonial Laws in it It consists of seven and twenty Chapters and contains a History of one Moneth viz. of the first in the second year after their going out of Aegypt The best Expositors of it are Calvin Ainsworth and Willet 4. Numbers In Hebrew Vaiedabber in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Numeri in English Numbers because it begins with declaring the Number of the people and because many numberings are reckoned up in this Book as first third and thirty three Chapters It contains a History of thirty eight years and consists of thirty six Chapters The best Expositors of it are Calvin Attersol Ainsworth 5. Deuteronomy In Hebrew Haddebarim from the first words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retains because it contains a second repetition of many necessary points of the Law It consists of thirty four Chapters and contains a History of the two last moneths of the year Some say concerning Ch. 34. 10. that part of it was written by Ezra contemporary with Malachi The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2. The Historical Books 1. Before the Captivity Ioshua Iudges Ruth Samuel Kings 2. After the Captivity both the Chronicles Ezra Nehemiah The sixth Book in the Old Testament is called Ioshua because it contains a History of things done by Ioshua the servant of Moses which he by the will of God put in writing it being all written by him except some of the last Chapter where mention is made of his death and thought to be written by Samuel It consists of twenty four Chapters and contains a History of eighteen years viz from the death of Moses even to the death of Ioshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh Book is called Sophetim Iudges because it contains things done under the Government of the twelve Judges There is nothing certain of the Author of this Book though some would have Samuel but he rather collected and compiled into one Volume what was written by many It describes the state of the Government of Israel from the death of Ioshua even to the Priesthood of Eli. It consists of twenty one Chapters and contains a History of two hundred ninety nine years say some of three hundred at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the Author of which Book is unknown many think it was written by Samuel who added this as a part or conclusion of the Book of Iudges It consists of four Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Drusius Wolphius Lavater Topsel The ninth in order are the two Books of Samuel which contain in them an History of an hundred and twenty years The first beginning an History of eighty years of fourty under Eli 1 Sam. 4. 18. and of fourty under Samuel and Saul Act. 13. 21. and consists of one and thirty Chapters The second Book is a History of fourty years even from the death of Saul to the end of Davids Kingdom and consists of four and twenty Chapters These two Books in the Original have two several Titles The one is the first and second of Kings the other the first and second of Samuel The former Title it hath received as it stands in relation to the two next Books and in opposition to that of Iudges for as in that Story the Regiment of Iudges was described in one Book so in this Story of which these two are but one part the Regiment of Kings is described this is the reason of the first Title The other likewise of the first and second of Samuel is given unto it 1. Because there is very frequent mention made of Samuel therein he being a principal subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principal Prophecie which seemed to remain in great doubtfulnesse at least when he ended his dayes was fully accomplished in establishing the Kingdome upon the Person and Family of David the sonne of Iesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Books of Scripture The tenth is the two Books of the Kings in Hebrew Melachim in Greek and Latine the third and fourth of the Kings from the subject matter of them because they relate the Acts of the Kings of Israel and Iudah This History was written by divers Prophets but who digested it into one Volume is uncertain many ascribe it unto Esdras See Menochius The first Book consists of twenty two Chapters and contains a History of an hundred and eighteen years The second Book consists of five and twenty Chapters and contains a History of three hundred and twenty years The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Book is the two Books of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greeks and Latines divide it into two with the Greeks it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum the Book of Remains because he summarily explains some things either omitted or not fully described in the Pentateuch the Books of
to the Romans was written at Corinth when Paul having spent three moneths in Greece sailed to Ierusalem that there he might gather the Collections of the Churches of Achaia Asia and Macedonia This is manifest from Rom. 15. 2 4. These are the Epistles which seem to be written by Paul out of imprisonment the other were written in his bonds Pauls bonds were two-fold former and later One only viz. the later to Timothy seems to be written in the later bonds of Paul a little before his Martyrdome the others were written in his former bonds Epistle to the Philippians This seems to be the first of them all which Paul wrote in his bonds When Paul was Captive at Rome the Philippians being carefull for him sent Epaphroditus thither who visited Paul in his bonds and ministred to him necessary helps for the preserving of his life as appears by the second Chapter and 25 verse of that Epistle and the fourth Chapter 10. and 18 verses Paul sent him back again to the Philippians and commends him to them Chap. 11. 28. That the Epistle was written in his bonds is manifest from the first Chap. v. 7 13 14. and from Rome not Ierusalem Chap. 4. 22. The Epistles to the Colossians Ephesians Philippians and Philemon were at the same time written from Rome and sent by the same viz Tychicus and Onesimus First That the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3. and 18. but it was sent by Tychicus and Onesimus Chap. 4 v. 7 8 9. That to Philemon was written at the same time with that to the Colossians since he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Mark Luke Demas as is manifest by comparing the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22. and 24 of the Epistle to Philemon For this and other reasons Capellus supposeth they were both written at the same time That the Epistle to the Ephesians was written also at the same time it may be thus confirmed 1. Because it was written by Paul in his bonds viz. from Rome as is manifest Chap. 3. 1. and 4. 1. 2. It was sent by Tychicus Chap. 6. 21 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not later bonds it is hence manifest because Phil. 1. 25. and 26. and 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certain hope that he should be freed shortly The Epistle to the Hebrews was written by Paul from Rome toward the end of his former bonds He expresly mentions his bonds Ch. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. 19. The later Epistle to Timothy was the last of all Pauls Epistles written by him in his later bonds of which he writes Chap. 1. 8. and 2. 9. and from Rome Chap. 1. ver 17. a little before his Martyrdome which he seems to intimate Chap. 4. ver 6 7 8. Thus having by the help of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speak of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is first not in time of writing but in dignity because of the majesty of the things it handleth Justification and Predestination It is rightly called Clavis Theologiae or the Epitome of Christian Religion It consists of sixteen Chapters The best Expositors of it are Dr Sclater on the first three Chapters and Paraeus with Peter Martyr and Par on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much Authority the Epistle to the Romans hath in establishing controversies of faith So much the first of the Corinths hath in establishing Ecclesiastical Discipline therefore Antiquity hath placed it next the other It consists likewise of sixteen Chapters The best Expositors of it are Paraeus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of thirteen Chapters The best Expositors of it are Musculus and Dr Sclater Galatians St Ierom taketh the Argument of the Epistle to the Galatians to be the same with the Argument of the Epistle to the Romans wherein the Apostle proveth that by the works of the Law whether Ceremonial or Moral no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Gal. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Paraeus Ephesians Ephesus was a Mother-city in the lesser Asia famous for Idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all riot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchius Mr Baines hath done well on the first Chapter and Dr Gouge on some part of the two last Chapters Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Macedonia Acts 16. 12. In this Epistle he commends their godly study It consists of four Chapters Zanchy and Dr Airie have done well on this Book Colossians Colosse was the chief City of Phrygia in lesser Asia the Apostle directs this Epistle to the Inhabitants of that City It consists of four Chapters Bishop Davenant Bifield and Elton have done best on this Book Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chief City in Macedonia whither how the Apostle came we may see Act. 17. The first Epistle consists of five Chapters the second of three It was written first before any other Epistle or indeed before any Book of the New Testament Iraen l. 3. c. 1. Euseb. hist. l. 5. c. 8. Zanchius and Dr Sclater have done well on both these Epistles Iackson and Bradshaw also on the second Timothy 2. Signifieth the honour of God or precious to God He honoured God and was precious to him The first Epistle consists of six Chapters Barlow hath done well on three of them and Scultetus on the whole The second to Timothy This consists of four Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithful Minister and beloved friend of the Apostle 2 Cor. 2. 13. and 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia which is of the same Subject with the first to Timothy It consists of three Chapters Scultetus Espensaeus and Dr Tailor have done best on this Book Philemon He was the Minister of the Church at Colosse vers 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by
not only the delineation and constitution of things created but also the Word of God and the Doctrine of the Gospel long since propounded to the Jews and so propounded as they could not but hear because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth That as certainly as the lines of heaven run forth into all the earth so certainly in these last times the Doctrine of the Gospel came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had fore-told that all the Gentiles should be converted to the communion of the Gospel and to this end he did foreshew that he would give unto them Preachers Coton urgeth two other places to shew that the Hebrew Text is corrupted Mat. 2. 23. and Mat. 27. Object Mat. 2. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew original which we have is imperfect Answ. Saint Ierom saith That this place was objected to him above a hundred times and that he hath as often answered it viz. That if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the Vulgar so that the Objection is not against the Hebrew but against the Scripture in what language soever it be Maldonat after he had well weighed divers opinions holds that of Ieroms for the most sure which is to draw Nazarene from Netzer a branch Isa. 11. 1. Iunius in his Parallels Piscator Dr Taylor Mr Dod go the same way Chrysostom and Theophylact because they cannot undo this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Iud. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Iudges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Mr Perkins seem to encline to this opinion The last large Annotations mention both these Interpretations but adhere rather to the former Object The second place urged by Coton to prove the corruption of the Hebrew is Matth. 27. 9. The Evangelist cites Ieremiah for that which is to be found only in Zachary Answ. Iunius in his Parallels and Dr Taylor on the temptation bring six answers to reconcile these places 1. Some say it joyns together both one place in Ieremiah Chap. 18. 1 2 3. and that of Zachary but there is little or no agreement between them 2. Some say that it is not in Ieremiahs writings which are Canonical but in some Apocryphal Writings of Ieremiah which the Jews had and which Chrysostom confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonical Text and cite an Apocryphal or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonical which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zaechary put down Ieremiah so Augustine and Erasmus but with more forgetfulnesse for holy men wrote as they were moved by Gods Spirit 4. Some think it the errour of heedless Writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Ieremiah 5. Some say that Zachariah being instructed and trained up with Ieremiah did deliver it by tradition from Ieremiah and so Ieremiah spake it by Zachariah which might be true because it is said in the Text As was spoken by Ieremiah not written But sixthly the most compendious and likely way of reconciling is this that Zachariah and Ieremiah was the same man having two names which was very usual among the Jews as Salomon was called Iedidiah Iehoiachim Ieconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So far Iunius and D. Taylor See M. Robert Baily on Zach. 3. 1. p. 11. and last large Annotat. The best of the Popish Writers cannot deny but that the name Ieremiah the Prophet is put for Zachary either through the negligence of the Scribes or else it was inserted into the Text out of the Margent the Evangelist saying no more But that it might be fulfilled which was spoken by the Prophet as both Iansenius and Maldonat◠in loc do confesse Chamier distinguisheth of a two fold depravation one of Interpretation herein we excuse not nor defend the Jews Second of the letter herein they are to be patroniz'd against the Papists who thorow their sides strike at the very Scriptures and labour to overthrow their Authority The Hebrew Edition then notwithstanding these and such like frivolous Objections is sincere and uncorrupt and if any errors crept in through negligence or ignorance of the Pen-men which copied out the Books yet Bellarmine himself granteth they are of no great moment In matters pertaining to faith and manners saith he there is nothing wanting in the integrity of the Scriptures Vide Capel Critica Sac. l. 6. c. 2. Haud negare ausim temporum injuria descriptorum incuria errata quaedam sphalmata in textum Hebraeum irrepsisse Amama Antibarb Bibl. lib. 1. c. 1. What reasons can the Jesuites alledge why the Hebrew and the Greek which kept their integrity four hundred years together after Christ amidst as bitter Enemies as ever they had as troublesome and tempestuous times as ever were since should after in time of lesse danger and greater quiet lose not their beauty only but their chastity also And we marvel that the Jesuites are not afraid to suffer this blot to fall upon their Popish government which boasteth and saith It is the pillar of truth and yet hath had no better care to preserve the truth Objections of the Papists against the Purity of the Greek Text in the New Testament Object They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. Many of the ancient Greek Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmeron the Jesuite confesseth Serving the Lord and it appeareth in the Syriack Translation and who seeth not that it might rather be an oversight of the writer taking one word for another rather then a fault in the Text and the cause of the mistake saith Beza was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should admit the other reading we
Regeneration ibid. How the Scripture is to be read l. 1. p. 23 24 Reason Reason the uses of it in matters of Religion l. 9. p. 87 Rebaptizing condemned l. 8. p. 676 Rebellion against God and man l. 4. p. 373 374 Recovery What mans Recovery is l. 5. p. 389. to 392 Redeemer Redeemer Christ how l. 5. p. 408 409 Redemption what l. 5. p. 414 Religion Three characters of the true Religion l. 7. p. 5 Remora able to stay the greatest Ship under sail l. 3. p. 262 Repent How God is said to Repent and how not l. 2. p. 151 Repentance what in us l. 8. p. 649 650 Reproach Christ reproached for our sakes l. 5. p. 427 428 Reprobation Reprobation what it signifies and what it is l. 2. p. 222 The word taken three wayes and five evil consequences of it ibid. Resurrection Christ Rose from the dead and why l. 5. p. 438 to 441 Our Resurrection l. 10. p. 857 858 Revelation The manner of Gods Revealing his will threefold l. 1. p. 5 The Book of Revelation why so called l. 1. p. 52 It is canonical l. 1. p. 51 52 Difficult ibid. The best Interpreters of it l. 1. p. 53 Revenge l. 4. p. 374 375 376 Reverence Reverenco l. 7. p. 577 578 In worship l. 9. p 779 780 Righteousnesse Whether original Righteousnesse was natural to Adam l. 3. p. 291 The Properties of original Righteousnes l. 2. p. 292 Christs Righteousnesse is ours l. 7. p. 522 523 Marks to try whether we have it and means to get it ibid. Rivers Rivers Their original use and motion l. 3. p. 251 252 The River Nilus l. 3. p. 246. 252 Romans Romans an excellent Epistle l. 1. p. 47 Who best expound it ib. Rule The properties of a Rule l. 1 p. 82 83 The Scripture is the Rule of faith and life ibid. 84 Ruth Ruth by whom written l. 1. p. 32 The best Expositors of it ibid. S Sacraments SAcraments their name and nature l. 8. p. 655 656 The Church hath ever had Sacraments l. 8. p. 656 The use of Sacraments and their parts l. 8. p. 656 657 The necessity and efficacy of the Sacraments l. 8. p. 657 658 How the Sacraments of the Jewish Church and ours agree and how they differ l. 8. p. 659 660 The Sacraments of the New Testament only two l. 8. p. 660 Sacraments are to be dispensed only by a Minister l. 8. p. 661 The use of the Sacraments of the New Testament ibid. Sadduceâ— confuted l. 3. p. 279. 289 Samuel The Authors of the two books of Samuel and the best Expositors of them l. 1. p. 33 Sanctification Sanctification what l. 7. p. 530 53â— Its parts and properties l. 7. p. 532 Why all godly men must be pure and holy l. 7. p. 532 The excellency of Sanctification l. 7. p. 533 It is imperfect here and why l. 7. p. 533 534 Evidences of Sanctification and means to get it l. 7. p. 534 The Sanctification of the whole man soul and body l. 7. p. 540 541 Of the minde l. 7. p. 541 Of the will l. 7. p. 542 543 Of the conscience l. 7. p. 544 545 Of the memory l. 7. p. 546 Of the affections l. 7. p. 546 to 579 Of the sensitive appetite l. 7 p. 579 580 Of mans body and all the external actions l. 7. p. 580 to 584 Satisfaction Christ satisfied for us l. 5. p. 416 417 It was convenient Christ should satisfie for us l. 5. p. 417 418 The difference between merit and Satisfaction ibid. Saviour Christ is our Saviour and how l. 5. p. 405 406 Scandal l. 4. p. 376 Schism l. 4. p. 376 377 Schoolmen taxed l. 1. p. 25 Scientia media an errour l. 3 p. 120. m Scripture It is the rule of Divinity l. 1. p. 5 Three general characters to know any word to be the word of God ibid. God revealed himself divers wayes to the Fathers ibid. The divers Epithetes of the Scripture l. 1. p. 5 6 Why called the word of God l. 1. p. 5. m Why the Scripture ib. The Divine Authority of the Scriptures proved by many reasons l. 1. p 6. to 16 A description of the Scripture l. 1. p. 7 The Scripture is not repugnant to humane reason and policy l. 1. p. 17 It is for it self worthy to be believed and known to be of God by it self ib. It hath its Authority from it self not the Church l. 1. p. 17 18 It is to be read by the common people l. 1. p. 20 21 How it is to be read l. 1. p. 22 23 24 Many contemn and unreverently handle the Scripture l. 1. p. 25 26 27 The Canonical Books of Scripture l. 1. p. 28 Of the Old and New Testament l. 1. p. 30. to 54 What parts of Scripture have been questioned l. 1. p. 43 The Authentical Edition of Scripture l. 1. p. 58. to 61 Whether any books of the Scripture be lost l. 1. p. 72 73 Whether the Scriptures of the Old Testament had points from the beginning l. 1. p. 73 74 The end of the Scripture l. 1. p. 80 The Properties of the Scripture its Divine Authority truth it is the rule of faith and life necessity purity perfection perspicuity l. 1. p. 81 to 105 The interpretation of the Scripture 1. It s divers senses 2. To whom belongs the chief authority to expound Scripture 3. The means which must be used in the Interpâ—eâ—ation of it l. 1. p. 105. to 121 Sea Sea a great work of God the making of it l. 3. p. 249 252 253 Why called mâ—re ib. m. Divers Questions about it answered l. 3. p. 249 250 251 Sedition l. 4. p. 377 378 379 Self love l. 4. p. 379 Self-denial l. 7. p. 600 Self seeking l. 4. p. 379 380 Septuagint Septuagint The Greek Translation of the Old Testament l. 1. p. 62 Is not authentical l. 1. p. 75 76 Serpents Serpents a three-fold profit redounds to us from them l. 3. p. 267 268 Why Satan is called the old Serpent l. 4. p. 304 Servants Two kindes of them three things commend a Servant l. 9. p. 843 844 Severity l. 7. p. 588 589 Ship the materials of it wonderful l. 3. p. 254 255 Signs several sorts of them l. 8. p. 655 656 Simple God is most Simple l. 2. p. 138 139 Sincerity l. 7. p. 602 Singing of Psalms a duty and how to be performed l. 8. p. 609 610 Sinne. Sin what it is l. 4. p. 307 Divided into original and actual ibid. l. 4. p. 315 That there is original sin its names and what it is l. 4. p. 308 309 310 The subject of it l. 4. p. 310 It is not the substance of a man l. 4. p. 310 311 Many hereticks extenuate it ib. All equally guilty of original sinne l. 4. p. 312 313 How it is propagated l. 4 p. 313 314 We are all guilty of Adams sin l. 4. p. 306 307 What actual sin is l. 4 p.
praemittunt quod non est in Hebraeo Grotius Drusius Ammad l. 2. c 34. * Martinius c Grotius reckons the Lamentations among the Poetical Books Mr Caryl on Job 3. v. 2. pag. 334. Singula in â—o verba plena sunt sensibus Hier. Quis libri scriptor fuit incâ—râ—uÌ„ est nec nisi levissimis conjecturis nititur quicquid de ea dici potest Beza Vid. Grotium MenochiuÌ„ Walther in Officina Biblica Ludov. de Tena Isag ad totam Sac. Script The Apostle 1 Cor. 3. 19. proves it to be of Divine Authority * Chap. 1. 1. Ante legem datam floruisse satis iude videtur constare quod vir ob justiciam atque pietatem incomparabilem celeberrimus victâ—mas filiorum nomine totie obtulerit Cl. Selden de jure naturali Gentium l. 2. c. 7. Vide plura ibid. Est liber iste Iobi omnium Sacrorum librorum difficillimus ut qui non modo Theologum verum etiam Hebraeae Chaldaicaeque linguae Poetices Dialectices Rhetorices Astronomiae Physices denique bene peritum interpretem requirat Bez. in epist. ad exposit Merc. Vide Sims Parasc ad Chron. Cath c. 1. The Book of Iob is supposed to have been written before Moses time and the Jews in the Talmud say that Iob lived in the time of Iacob Aben Ezra and Iarchi on Iob 1. say he descended of the sons of Nachor Abrahams brother and generally by most he is held to be more ancient then Moses Mr Nettles Answ. to the Jewish part of Mr Seldens History of Tithes Sect. 2. Iobi liber antiquior est lege quemadmodum docetur copiose à doctis Sixto Senensi Mercero aliisque ut in eo non sit necesse insistere Rain de lib. Apoc. praelect 191. Liber Psalmorum complectitur quicquid utile est in omnibus Scripturis haec sacra poeâ—is est elegantissima Legis Prophetarumque Epitome sola brevitate numero à reliquis discrepans cum commune promtuarium earum omnium est quae nobis necessariâ— sunt Tremel Jun. Opus omni laude majus universae sapientiae divinae atque humanae exiguum quidem sed eo etiam nobilius atque admirabilius compendium ea sermonis elegantia numerorum harmoniae suavitate sententiarum eruditione gravitate ut nihil majus dici possit Erpenius orat de ling. Ebr. dignitate Quisquis Psalmos ita ordine digessit ut nunc habemus eos in unum volumen collectos sive Hezra fuit sive aliquis alius post reditum è Babylone conatus est Psalmos ejusdem authoris aut ejusdem argumenti aut ejusdem temporis colligere conjungere Foord in Psal. 40. According to the Hebrew account the Psalms have 2527 verses Beza Psalmos vario Latinorum carminum genere elegantissimè suavissimè expressos orbi Christiano dedit Melchior Adam in ejus vita Psalterium Buchanin Latinum opus planè divinum ad usum Scholasticae juventutis egregiè elaboratum Graserus exerciâ—â—in c. 9. Dan. a Mr Bolton on Prov. 18. 14. Sententiae verba five dicta graviter paucis concinnata quae in omnium animis haerere in ore versari debent denique speculum sunt totius vitae administrationis nostrae Junius What special prerogatives this Book hath above the rest of Canonical Books see Mr Cawdrey on Prov. 29. 8. b Quod in eum librum collectae sunt omnes scientiae vel quòd sapientia Salomonis hic homines congreget ad ipsam audiendam Martinius The Proverbs were Salomons Ethicks Ecclesiastes his Physicks Canticles his Metaphysicks Proverbia Scripta sunt potissimum pro aetate juvenili Ecclesiastes pro virili Canticum pro senili The Jews compare the three Books of Salomon to the three parts of his Temple they liken the Proverbs to the Porch Ecclesiastes to the Holy Place Canticles to the Holy of Holies Opinor Salomonem in senectute postquam à lapsu resipuisset scripsisse 1. Novem 1ª Capita libri Proverbiorum librum qui Ecclesiastes dicitur ut ex cellatione concipi potest 2. Librum Canticorum ut ex eo libro colligere licet 3. Psalmum istum quasi compendium libri Canticorum Foord in Psal. 45. Liber ille Salomonis disputationem continet de summo bono quod desinit esse conjunctionem cum Deo ac perpetuam Dei â—ruitionem Simps Chron. Cathol parte tertia c Id est summum praestantissimum vide Gen. 9. 25. Est autem haec generalis totius libri inscriptio libri argumentum scriptoremque exponens Argumentum est Epithalamium excellentissimum sive connubiale Canticum quo Schelomo decantavit sacram illam augustissimam beatissimam desponsationem conjunctionemque Christi cum Ecclesia Jun. d Learned men conclude from 2 King 13. 25. that Ionah prophesied first of all the sixteen Prophets Dr Hill in a Sermon on the Lord of hosts Isaiah prophesied 60 years saith Alsted 96 saith Cornelius a Lapide He prophesied with elegancy alacrity fidelity variety e Jeshagneia quasi dicas salus Domini vel Dei quòd prae caeteris plenus sit vivificarum consolationum Non tam Propheta dicendus â—it quam Evangelista Hieron praefat in Isa. Quicquid de Physicis Ethicis Logicis quicquid de sanctarum Scripturarum mysteriis potest humana lingua mortalium sensus accipere complexus est summa prae caeteris Prophetis venustate sermonis urbanae dictionis elegantia Hieron Isaias quem ex regia ortum familia novistis tanta eloquentia librum suum contexuit ut omnes Latinos Graecosve oratores longo post se intervallo relinquat Waser iâ— praef ad Grammaticam Syram Vide plura ib. Iâ— sermone suo discrtus est quippe vir nobilis urbanae eloquentiae nec habens quicquam in eloquio rusticitatis admixtum Unde accidit ut prae caeteris florem sermonis ejus translatio non potuerit conservare Ita universa Christi Ecclesiaeque Mysteria ad liquidum prosecutus est ut non putes eum de futuro vaticinari sed de praeteritis historiam texere Hieron praefat Inter cos vates qui de Messia scripsere perquam disertus est Isaias oratio ejus erudita ubique majestatis plena facilè ostendit qua esset natus origine Vir enim nobilissimus principum consanguinitate clarus artes omnes scientiasque didicerat quibus ingenia ad magnae fortunae cultum excitantur Liber autem ejus non tam vaticinia continere quam Evangelia videtur Res esse pridem gost as non futuras putes Canaeus de Repub. Heb l. 3. c. 7. Admirabiles omnes in scribendo Prophetae sunt parem meriti fidem sed eminet in Isaia sublime quiddam ingeniosum vehemens urbanum quod majore voluptate admirationéque lectorem teneat Maldonat in Joh. 1. Lodov. de Tena Iirmijah celsitudo vel excelsus Domini quod magnalia Dei animo magno atque forti docuerit Or Ramah Iah the reject