Arts and Sciences but they could not learne 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 himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 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 Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 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 yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall 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. That 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 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 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 Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine 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 naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
God shall destroy him with the Spirit of his mouth idest verbo suo Beza God hath consecrated the word to this purpose the end of it is not onely to save but destroy being the savor of death to some and it is a fit instrument for such a worke Antichrists strength is in mens consciences onely this will pierce thither Heb. 4. 12. God useth the word for the destruction of Antichrist these waies 1. It discovers him his doctrine his errours 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. 2. The Bookes of Scripture FRom the Divine flowes the Canonicall authority of the Scripture The bookes of Scripture are called Canonicall bookes say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke the double emphasis this notable Canon because they were put into the Canon by the Universall Church 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 Canonicall because it is a rule for that booke saith he is called Canonicall which is put into the Catalogue which the ancients called a Canon of those writings which are esteemed Divine Becanus saith they are called Canonicall both because they containe a rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine bookes The conditions of a Canon are these 1. It must containe truth or be an expresse form and image of truth which is in the divine mind 2. It must be commanded sanctified and confirmed by Divine authority that it may be a Canon to us in the Church These bookes were sanctified either commonly all of both Testaments by the testimony of the Spirit and Church and Canon it selfe or the books of the old Testament were specially and singularly confirmed by word signes and event as the Pentateuch but the Propheticall books and Hagiographa before their carrying into Babylon by extraordinary signe the cloud and vaile in the Temple 1 Kings 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 Sonne of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerfull ministery of the Apostles by signes vertues and miracles Marke 16. 20. There is a threefold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by itselfe 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 Tremelius and Junius Testamenti veteris novi Biblia sacra and the Geneva gives that title to their Bible La Bible qui est toute la Saincte Escriture du viel novean Testament Austin thinkes 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 forme convention and agreement betweene 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 mind is declared so is the will of God in his word therefore it is called a Testimony often Psal. 19. 119. l 2. Here is a Testator Christ a Legacy eternall life Heires the elect a writing the Scripture Seales the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Bookes of the old Testament are the holy Scriptures given by God to the Church of the Jewes shewing them what to believe and how God would be worshipped The new Testament containeth the bookes which treate of salvation already exhibited and Christ already come in the flesh All the bookes 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 Authours 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 Sem as Josephus Jerome and others thinke when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarke which drew his originall from him was a Chaldean but it was so called saith Erpenius as all the Rabbines 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 Hebraismes 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 mauifest that the same Spirit was the Authour of the old and new Testament The knowledge of the Hebrew much conduceth to the learning of those famous Orientall Tongues the Chaldee Syriacke Arabicke and Aethiopicke by reason of the great affinity which they have with their mother The bookes of the old Testament may be divided severall waies in respect of the stile some were written in prose some in verse in respect of time some were written before their being taken captives into Babylon as Samuel Esay Hâ—sea and many others some in the Captivity and some after as Haggai Zachary Malachy The Hebrewes divide the Bible ex instituto Esdrae into three speciall parts 1. The Law the five Bookes of Moses 2. The Prophets 1. The former Joshua Judges two bookes of Samuel and two of the Kings 2. The latter 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more speciall name by which title all the rest are understood and they are eleven Our Saviour himselfe mentions this most ancient distinction Luke 24. 44. calling all the rest of the bookes besides the Law and Prophets Psalmes All the Scriptures of the old Testament in other places are comprised in the Law
that time of the writing of the new Testament did speake Syriacke and not Hebrew which language is mixt consisting of Hebrew and Chaldee therefore saith Whitaker it is more probable that Matthew and he which wrote the Epistle to the Hebrewes wrote in Greek because the Greeke tongue was not unknowne to the Jewes which were Hellenists Act. 6. 1. and other Apostles wrote in Greeke which wrote peculiarly to the Jewes as JAmes and Peter Matthaeum Hebraicè scripsisse convenit inter antiquos Citat Irenaeum Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Haebraea lingua quiae praecipuè Judoeorum quos viva voce hactenus docuisset haberet rationem Id. ibid. vide Grotium in libros Evangel It was needfull that the Gospell should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a Generall agreement and a speciall difference they all agree in the maine scope and Subject Christ they differ in the speciall argument and order All describe the life of Christ some more largely some more briefely some more loftily some more plainely yet because all were inspired by the same Spirit they all have equall authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voyce 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 daies of Moses or the Prophets and in these bookes of the new Testament all things are so established as to continue to the end so that we must not looke for any new revelation All these Bookes we receive as Canonicall because they are divine for matter and forme divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolicall men sweetly consenting with other parts of holy Scripture and with themselves received alwaies 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 voyce first preached because it was needfull that the doctrine of the Gospell should by their preaching as also by signes and wonders be confirmed against the contradictions and cavils of the Jewes and Gentiles and 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 bookes are acknowledged Canonicall both by us and the Papists so that touching this matter there is no controversie between us and them The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of JAmes the second Epistle of Peter the second and third Epistles of John the Epistle of Jude and the Revelation of which I shall treate more when I come to handle the bookes 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 c. 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 Postscrips also of divers bookes 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 latter Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriacke nor in all Greeke copies nor yet in the vulgar Latin translation these additions were made some 100 yeeres after the Apostles The Canonicall Bookes of the new Testament are either Historicall Doctrinall or Propheticall 1. Historicall containing matters of fact the history of 1. Christ exhibited in the foure Evangelists or Gospels as they are stiled by God himselfe Marke 1. 1. Matthew Marke Luke and John so called because they containe a message of joy and gladnesse They all treate of one subject Christ Jesus incarnate most true Historians Luke 1. 2. John 21. 24. 2. His Apostles in the Acts written by Luke thirty yeeres after Christs ascention so termed of the principall subject of the History though the acts of others not Apostles are there recorded Dogmaticall or Doctrinall 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 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospell of God These are 21. written 1. By Paul 1. To whole Churches To the Romans Corinthians Galathians Ephesians Philippians Colossians Thessalonians 1. Gentiles 2. Jewes To the Hebrews 2. To particular persons 1. Timothy 2. Titus 3. Philemon 2. JAmes one 3. Peter two 4. John three 5. Jude one 3. Propheticall wherein under certaine resemblances the state of the Church of Christ till the end of the wolrd from the time of John the Evangelist is most truely and wonderfully described and receiveth its name Apoealyps of the Argument Beza Piscator Calvin Erasmus have doâ—e well on all the new Testament Of the Papists Jansenius hath done well on the harmony of the Lutherans Chemnitus and Gerhard of the Protestants Calvin Maldonate de Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and John were Apostle of the twelve Marke and Luke Evangelists Apostles is a name of office or dignity It notes one sent from another with command in speciall certain famous Ambassadours of Christ. The Evangelists accompanied the Apostles in preaching the Gospell Matthew There was never any in the Church which doubted of its authority Some say he wrote in Hebrew but that is uncertaine as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew and how came this authenticall Copy and Prototype to be lost for it is not now extant How ever the Greeke edition is Authenticall because it came forth when the Apostles were living and was approved by them which the Ancients confirme Of the time when Matthew wrote Authours agree not Eusebius saith that he wrote in the third yeere of Cajus Caesar others say he wrote after Claudius He wrote his Gospell in the fifteenth yeere after Christs ascention saith Nicephorus the 21 saith Irenaeus in the eighth yeere saith Theophylact.
name at least thrice saying I John Chap. 1. 9. 21. 1 2. 22. 8. whereas in the Gospell 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 v. 5 6 7 8. 1. Of the Angels 2. Of God himselfe the Lord of the holy Prophets 3. Of Jesus Christ behold I come shortly 4. Of John I John heard and saw all these things 5. The protestation of Jesus Christ vers 18. Fourthly the matter of the Booke doth convince the authority thereof seeing everywhere the Divinity of a Propheticall spirit doth appeare the words and sentences of other Prophets are there set downe part of the Prophesies 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 Greeke and Latine ascribe this Booke to John the Apostle Theophylact Origen Chysâ—stome Tertullian Hilary Austin Ambrose Irenaeus To deny then the truth of this booke is contra solem obloqui to gainsay the shining of the Sunne it selfe The Chyliasts abuse many testimonies out of this Booke but those places have been cleared long agoe by the learned as bearing another sence See Dr Raynolds conf with Hart Chap. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingenuously he knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetan at the end of his Exposition of Jude confesseth that he understands not the literall sence of the Revelation and therefore exponat saith he cui Deus concesserit It consists of 22 Chapters the best Expositors on it are Ribera Brightman Pareus Cartwright Dent Forbes Mode Simonds 1. The Scriptures written by Moses and the Propheâ—s sufficiently prove that Christ is the Messiah that was to come the old Testament may convince the Jewes which deny the new Testament of this truth John 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 Chapter of Esay is a large history of his sufferings We have also another Booke or Testament more clearely 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 Ecclesiasticall and false Canon follow CHAP. V. SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Bookes of the old Testament as the Jewes doe those of the new as if they had proceeded from the Divell 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 Bookes called by us Aprcrypha i. hidden doe 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 appeale and confirme their doctrine by it that is Canonicall and of equall authority with the new Testament But the holy Scripture of the old Testament is divinely inspired 2 Tim. 3. 16. where he speakes even of the Bookes of the old Testament as is gathered both from the universall 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 speakes not to the Scribes and Pharisees but to the people in generall to search it John 5. 39. this famous elogium being added that it gives testimony of him and that we may finde eternall life in it 3. Christ and his Apostles appeale to it and confirme their doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. 17. 11. 20 43 26. 20. the new Testament gives testimony of the old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiasticall Canon which is also called the second Canon followeth to which these Bookes belong Tobit Judith first and second of the Machabees Wisdome Ecclesiasticus Baruch Additions to Daniel and Hester for these neither containe truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custome they were called Canonicall yet properly in the Church they are distinguished from the Canonicall by the name of Apocryphall 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 Apocryphall the third and fourth Booke of Esdras the prayer of Manasses the third and fourth of Machabees as Thomas Aquinas Sixtus Senensis Bellarmine and so the Councell 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 bookes with the Appendices be Sacred Divine Canonicall We doe not deny but many of these especially Wisdome and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonicall and of infallible truth out of which firme arguments may be drawne that we deny Those Bookes which the Jewes of old and the reformed Churches now reckon for truely Canonicall in the old Testament are received all even by our adversaries for Canonicall without any exception 2. for the Canonicall Bookes of the new Testament there is no controversie between us and so far we agree but in the old Testament whole Bookes are reckoned by them for Canonicall which we hold Apocryphall The reason why these Bookes at first were added to holy writ was this the Jewes in their later times before and at the comming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Jerusalem and the holy Land others were Hellenists that is the Jewes of the dispersion mingled with the Graecians These had written sundry bookes in Greeke which they made use of together with other parts of the old Testament which they had in Greeke of the translation of the 70 when they now understood not the Hebrew but the Hebrewes received onely the 22 Bookes before mentioned Hence it came that the Jewes delivered a double Canon of Scripture to the Christian Church the one pure unquestioned and Divine which is the Hebrew Canon the other in Greeke
adulterate corrupted by the addition of certaine bookes 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. l. 1. c. 4. l. 2. c. 15. sect 21. Tertul. in Apol. c. 19. They are called Apocryphall i. secret and hidden not because the names of the writers are unknowne by that reason Judges and Ruth should be Apocryphall but because they were not wont to be read openly in the Church of God as the Canonicall bookes but secretly and in private by private persons or because their authority was obscure and doubtfull with the Ancient These bookes our Church rejecteth as not written by Divine inspiration for these reasons All the Canonicall bookes of the old Testament were written by the Prophets but none of these bookes were written by any of the Prophets for 1. The last of the Prophets of the Jewes was Malachy Mal. 4. 4 5. between whom and John Baptist came no Prophet Marke begins with the same words almost with which Malachy ended a good argument to prove that the new Testament is next to the old But these Bookes were written by such who lived most of them after Malachy 2. All the Prophets wrote in Hebrew the language which the Jewes understood but the Fathers affirme and Papists acknowledge that most of these bookes were written in Greeke ergo being not written by the Prophets they are not Canonicall 2. All the bookes of the old Testament were committed to the Jewes and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jewes for corrupting the sence of the Scripture did yet never reprove them for rejecting those bookes which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them John 5. 39. Eâ—ras after the captivity is reported to have gathered all the Bookes of holy Scripture and safely to lay them up If the Jewes should have rejected or not received any bookes being Canonicall they had grievously erred which the Papists themselves will not affirme Yea there should have been some Canonicall Bookes which no Church received for besides the Church of the Jewes at that time there was none in the world The Canonicall Bookes of the old Testament were divided into Moses the Prophets and Psalmes with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3 There are two waies to know a booke to be Canonicall one by the testimony of some Prophet or Apostle the other by the certaine testimony of them which did live when the booke was published who did witnesse that the booke was written by some Prophet or Apostle But these bookes are known to be Canonicall neither of these waies they were rejected by the Jewes who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Bookes unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their doctrine All the Canonicall Bookes in generall John 5. 39. 10. 35. Rom. 16. 26. Luke 16. 29 31. Ch. 24. v. 25 27 44. The most of all in speciall Genesis Matth. 19. 4 5 6. Exodus Matth. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Joshâ—a Heb. 11. 30 31. Judges Heb. 11. 32. Ruth Matth. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Matth. 12. 42. Second of Kings Luke 4. 27. First of Chronicles Matth. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Job 1 Corinth 3. 19. Psalmes Acts 4. 25. Proverbs Heb. 12. 5 6 7. Esay Matth. 1. 23. Jeremy Heb. 10. 16 17. Ezechiel Matth. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. 15. 15 16. Hosea Matth. 12. 7. Joâ—l Acts 2. 12. Amos Acts 15. 16. Jonah Matth. 12. 40 41. Micha Matth. 10. 35. Naâ—um Rom. 10. 15. Habacuc Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21 5. Malachy Luke 1. 16 17. These bookes were not cited by Christ and his Apostles for confirmation of their doctrine Ob. If they be not Canonicall therefore because they are not cited then Naâ—um and Zephany are not Canonicall Aratus Menander and Epimenides prophane Poets are Canonicall because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Sol. They are not therefore not Canonicall onely because they are not cited but especially because they have not the characters of Divine Scripture 2 Nahuâ— and Zephany are implicitely quoted when the bookes of the Prophets are mentioned Acts 7. 41. 15. 15 16. The Poets are not cited as Canonicall but the Apostle applied himselfe to his hearers who did much esteeme their authority Some have well coucluded from Acts 10. 43. that the Apocrypha are not to be received as Canonicall Scripture because they testifie not of Christ. 4 Those bookes which containe manifest untruths coutrary 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 John 17. 17 sweetly agreeeng with it selfe and every part with other these bookes commend false things as true and approve things evill as right Judith chap 9 v 2 commends killing the Sichemites against Gen. 49. 6 7. 2 Mac. 14. 42. Razis is commended for killing himselfe the fact is not onely related but commended also in these words nobly manfully and this commendation doth plainly shew that the Authour thereof was not inspired of God when the Donatists out of this booke urged that it was lawfull for them to kill themselves as Razis did Augustine then was forced to acknowledge that the authority of this booke was uncertaine 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 Judith Bell and the Dragon If any desire a particular conâ—utation of the severall Bookes 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 500 yeeres after Christ rejected the same bookes which we doe Jerome 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 Bookes in the generall is that the third Councell at Carthage the
intituled in the Canon thereof is easily answered Either they were Civill and common-wealth Stories whether the Reader is referred if it like him to read the stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifestly proved to be written by divers Prophets in their severall ages wherein they prophesied Salomons Books which he wrote of generall 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 onely his handy-work but as it were the chief and Master-work of all other must have a continuall 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 heare the Scripture it self witnessing of it own authority and durablenesse 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 ever-more 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 prick or stop 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 Augustine l. 18. de civitate Dei c. 38. thought it could not neither stand with the Divine providence nor with the honour of the Church that any Canonicall Books and given for such to the Church should be lost Of this opinion are many worthy moderne Divines Junius Chamierus Tomo 1. L. 9. c. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scriptura sacra c. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei Cap. 15. Rivetus in Isagoge ad S. Script c. 6. in Summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingi us But Chrysost. and Whitaker also Bellarmine l. 4. de verbo Dei c. 4. Grâ—ther and Becanus hold that some Canonicall 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 Buxtorsius Marinus Junius and other very godly and learned men have defended the antiquity of the pricks which to the Hebrews are in stead of Vowels and say that the Bibles were punctata in our Saviour Christs time and that he approved of the same Matth. 5. 18. others hold that the invention of the pricks and the Massâ—reth is to be ascribed to the Tiberian Massorites who flourished about 500 yeares after Christs birth this opinion divers learned men have defended with most weighty reasons as Martinius in Technologia Luther Mercer Scaliger and Drusius Calvin upon the 11. of Zacharie Zuinglius in his Preface on Esay Raynolds in his censure of the Apocryphall Books But above all Capellus in his Book entitled Arcanum punctationis revelatum hath so strongly confirmed that opinion and hath so solidly confuted the reasons which are commonly brought to the contrary that he hath drawn some learned Divines to his opinion which before did stiffely adhere to the contrary opinion and left others very doubtfull He hath well answered that place Matth. 5. 18. l. 2. c. 14. But as Amana saith if any will not be moved from the other opinion that the puncta were invented by the Prophets which many godly Divines doe out of a good zeale stand for suum Cuique liberum sit judicium Vide Fulleri Miscell Sac. l. 4. c. 4. Mercerum ad Gen. 16. 13. Drusium ad difficuliora loca Genes Buxtor fij dissertationem de Ebraeorum literis Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both he speaketh immediately before had vowels pricks whereunto also belong all those places of Scripture which testifie of the clearnesse and certainty of the Scripture which could not at all be now if it lacked Vowels Yet this is not B. Vshers judgement as himselfe told me Non est improbabile argumentum ex Matth. 5. v. 18. Luc. 16. 17. ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puncta accentus commodè intelligi posse docti opinantur inter quos Broughthonius in Daniel p. 45. Polanus Syntagm lib. 1. cap. 37. quamvis argumento illi nolimus insistere Voetius Tomo primo disputat de authoritate Scripturae Sine punctis legere saith Drusius paucis hodie Concessum Serarius de Rabbinis saith Elias Hutter a Lutherane writes thus è mille Praedicantibus ne unum quidem esse qui etiam punctatissina possit Hebraea legere nedum absque punctis CHAP. VII NOw I proceed to shew that neither the translation of the Seventy nor the vulgar Latine are anthenticall 1. The Greek translation of the Old Testament which is commonly ascribed to the Seventy Interpreters is not Divinely inspired The chiefe Pillars of the Primitive Church ranne into this errour whence sprung many other errours The Greek Fathers who were generally unskilfull both in Hebrew and Latine some few excepted were the lesse to be blamed here since they made use of no other Editions therefore they more confidently affirmed their own to be Authenticall Augustine Tertullian and many of the Latine Fathers whom divers Divines follow ascribed too much to the Seventy Interpreters Yet there was a controversie between Augustine and Jerome concerning their authority as is evident by both their Epistles Bellarmine is large in commending this version saying that it is most certain that those Interpreters did very well translate the Scripture and had the Holy Ghost peculiarly assisting them least they should erre
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull 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 forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall 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 selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes 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 Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only 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. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall 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 doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals 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 unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene 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 downe 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 John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale 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 lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
21 22 How the Attributes are divided l. 2. p. 22 23 Goodnesse what it is and what in God l. 2. 79 to 84 Graciousnesse what it is in God l. 2. p. 83 84 Grasse the usefulnesse of it l. 3 p. 67 68 Great God is exceeding great in nature works and authority l. 2. p. 48 to 51 Greeke the Greeke translation is not Authenticall l. 1. p. 119 120 121 H HAbakuk who interprets him best l. 1. p. 61 Haggai why so called and who best expounds him l. 1. p. 61 Haile what it is l. 3. p. 52 Hatred what it is and what in God l. 2. p. 73 74 Heavens the creation of the Heavens is a wonderfull worke of God l. 3. p 26 to 30 Its motion is exceeding swift l. 3. p. 41 Hebrew Text in the old Testament Authenticall l. 1. p. 104 105 VVhether the Hebrew Text had Vowels or Points from the beginning l. 1. p. 116 to 119 Hebrewes whether that Epistle be Canonicall written by Paul and in Greeke l. 1. p. 75 76 77 VVho best interprets it ibid. Herbes their usefulnesse l. 3. p. 65 66 67 High God is most High l. 2. p. 51 52 History is delightfull especially of the Scripture l. 1. p. 16 VVhy some Bookes of the new Testament are called Historicall l. 1. p. 66 Holy God is Holy l. 2. p. 102 to 105 The Scripture is Holy l. 1 p. 136 137 138 Hosea why so called and when he wrote it l. 1. p. 60 Who expounds him best ibid. The chiefest among the small Prophets l. 1. p. 59 I JAmes how it came to be doubted of by same l. 1. p. 78 79 Who best expounds it l. 1. p. 79 Ice what it is l. 3. p. 52 Jeremy when he prophesied and who best interprets him l. 1 p. 58 Jewes corrupted not the Hebrew Text of the old Testament l. 1 p. 103 to 111 Image fourfold l 3 p. 116 Immortall God is Immortall l 2. p. 31 32 The soule of man is Immortall l. 3. p. 119 120 Immutability what it is l. 3 p. 44 God is Immutable l. 3 p 44 to 48 Impossible l. 2. p. 108 Independent God is in Independent l. 2. p. 36 Infinite God is Infinite l. 2 p. 32 to 35 Inspiration what it is l. 1. p. 9 Interpretation of Scripture l. 1 p. 171 172 173 179 180 To whom it belongs l. 3. p. 173 174 Meanes to interpret Scripture l. 1. 180 to 184 Job who the Authour of it and who best expounds it l. 1. p. 54 Joel who best expounds him l. 1 p. 60 When he prophesied l. 1. p. 69 John what it signifieth and what Bookes of Scripture he wrote l. 1. p 69 Who best interprets him why he is called The Divine he hath something more then all the other Evangelists l. 1 p. 69 The second and third Epistles are doubted of by some l. 1 p. 80 Who best expounds them all three ibid. m. Joshua why so called and who best expounds him l. 1 p. 49 Jude doubted of by some l. 1. p. 80 who best interprets him l. 1 p. 81 Judges why so called and who have best expounded that book l. 1. p. 50 Just God is Just l. 2. p. 91 to 94 K KInd God is Kind l. 2 p. 105 Kings why so called and who best expounds both those Books l. 1. p. 51 Knowledge God knowes all things l. 2. p. 60 to 63 L LAmentations why so called and who best expounded them l. 1. p. 58 Latine translation of the Bible l. 1. p 99 100 Legends why so called l. 3. p. 36 Leviticus why so called l. 1. p. 48 49 Who best expounds it l. 1 p. 49 Lexicons which are the best Lexicons for expounding the words both Hebrew and Greek in Scripture l. 1. p. 182 Life Gods life differs from ours l. 2. p. 30 Light what it is and the benefits of it l. 3. p. 38 39 40 Lightning why we see that before we heare the Thunder l. 3 46 Living God is Living l. 3. p. 28 to 31 Long-suffering God is Long-suffering l. 2. 100 101 Love what it is in God l. 2. p. 70 71 72 Luke what he was and who best expound him l. 1. p. 69 M MAlachy why so called and who best expounds him l. 1. p. 62 Man created after Gods Image l. 3. p. 115 116 117 Marke when he wrote l. 1. p. 20 And whether originally in Latine or Greek l. 1. p. 64 68 who best interprets him p. 68. Martyrs divers suffered for the truth l. 1. 21 22 How they of the true Church differ from other Martyrs l. 1 p. 22 23 Matthew when he wrote l. 1 p. 68 Whether he wrote in Hebrew or Greeke l. 1. p. 63 68 Who best expounds him l. 1 p. 68 Meditation what it is l. 1. p. 38 And what in God l. 2. p. 86 to 91 Meteors what they are how divided and of what they consist l. 3. p. 44 45 Metals what they are l. 3. p. 54 Micah why so called and who best expounds him l. 1. p. 60 Miracle what it is l. 2. p. 12 Miracles twofold l. 1. p. 19 The true Miracles differ much from the false l. 1. p. 20 The Divels workes are called lying wonders and why l. 3. p. 109 110 Moone the nature and use of it l. 3. p. 73 Montaines a great worke of God l. 3. p. 56 N NAhum why so called and who best expounds him l. 1. p. 61 Navigation the benefit of it l. 2 p. 61 64 Necessary God is a Necessary Essence l. 2. p. 56 The Scripture is Necessary l. 1 p. 135 136 Nehemiah why so called and who best expounds it l. 1. p. 52 Night the benefit of it l. 3. p. 42 43 Numbers why so called and who best interprets it l. 1. p. 49 O OBadiah why so called and who best expounds it l. 1 p. 60 Omnipotent God is Omnipotent l. 2. p. 106 to 109 Omnipresent God is Omnipresent l. 2. p. 36 to 39 Christs body is not everywhere l. 2. p. 39 40 One God is wholly One l. 2. p. 56 to 60 P PAradise not allegorically to be understood l. 3. p. 121 122 What it signifieth and whether it was destroyed by the flood ibid. Patient God is Patient l. 2 p. 99 100 101 Pentateuch why so called l. 1 p. 47 Who have written well on it l. 1. p. 47 48 The Turks honour it l. 1. p. 48 It is often quoted in the new Testament ibid. Perfect the Scripture is perfect l. 1. 138 to 148 God is perfect l. 2. p. 48 49 50 Person what it is in the Trinity l. 2. p. 128 129 130 How the Persons in the Trinity differ l. 2. 136 137 138 Perspicuous the Scripture is plaine and perspicuous l. 1 p. 161 to 171 Peter why those Epistles are called Catholicall l. 1. p. 79 Who hath best expounded both the Epistles the second is Canonicall l. 1. p. 79 80 Philippi the Metropolis of Macedonia who best expounds the Philippians p.
A Treatise of DIVINITY CONSISTING OF THREE BOOKES The First of which Handling the Scripture or Word of God treateth of its Divine Authority the Canonicall Bookes the Authenticall Edition and severall Versions the End Properties and Interpretation of Scripture The Second handling God sheweth that there is a God and what he is in his Essence and severall Attributes and likewise the distinction of Persons in the Divine Essence The third handleth the three principall Workes of God Decree Creation and Providence By EDWARD LEIGH Esq. Master of Arts and one of the Members of the House of Commons 2 Tim. 3. 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse John 7. 3. And this is life eternall that they know thee the onely true God and Jesus Christ whom thou hast sent Psalm 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein LONDON Printed by E. Griffin for William Lee and are to be sold at his shop at the Turkes-head in Fleetstreet neere Ram-alley 1646. June 9. 1646. I Have perused this excellent and learned Treatise of Divinity with much pleasure profit and satisfaction and finding it to be very sound judicious and profitable I doe allow it to be printed and published John Downhant TO The Right Honourable THE LORDS and COMMONS Assembled in PARLIAMENT Right Honourable I Intended the Dedication of this Treatise to the Parliament before I had the happinesse to be a Member of so Honourable a Society Who are so fit to Patronize a worke concerning God his word and workes as the Parliament of England and such a Parliaments who have heard more of God and his will and seene more of his wayes in lesse then a lustre of yeares then many precedent Parliaments have in severall Ages Arduous and important matters concerning Church or State have been the daily Theme of your serious debates Queen Elizabeth once in her progresse visiting the County of Suffolke all the Justices of Peace in that County met her Majesty having every one his Minister next to his body which the Queen tooke speciall notice of and thereupon uttered this Speech that She had often demanded of her privy Councell why her County of Suffolke was better governed than any other County and could never understand the reason thereof but now She her selfe perceived the reason it must needs be so said Shee where the word and the sword goe together You did Honourable worthies neare the beginning of the Parliament cause a Synode of Reverend and Able Divines to be called to advise you in Church-affaires God hath sent unto you as Jeremie speaketh all his servants the Prophets choice men out of every County as you your selves were elected out of many to be serviceable to you in the great worke of Reformation You have had the benefit of their faithfull advise of their fervent Prayers and diligent labours When did any Parliament enter into so solemne a League and Covenant to reforme themselves and Kingdome when were there so many dayes of Humiliation kept so generally in England when was there such a constant daily Lecture of worthy men in Westminster-Abbie before In the Parliament held 5 E. 3. so many excellent lawes were made as it was called bonum Parliamentum I hope as you are now in Prayers and Print stiled the Repairers of the breach and restorers of paths to dwell in so future Ages will honour you with the title of Optimum Parliamentum When in the Councell of Constance talke was Ministred touching the reformation of the Spiritualty and some said quòd oporteat incipere à Minoritis the reformation must begin at the Friers no said the Emperour Sigismond Non à minoritis sed a Majoritis incipienda est reformatio meaning the reformation ought first to begin with the Pope and Cardinals and Bishops and so discend after to the inferiours Some Emperours were called Great for their goodnesse religion makes a Nation or person honourable Rom. 9. 4. compared with 3. 2. That was a worthy Speech of a Germane divine writing to Oecolampadius Veniat verbum domini submittemus etiamsi nobis essent sexcenta colla As Queene Elizabeth passed in Triumphall State through the Streets of London after her Coronation when the Bible was presented unto her at the little-Conduit in Cheape-side she received the same with both her hands and kissing it laid it to her breast saying that the same had ever beene her chiefest delight and should be the rule by which She meant to frame her Government You have likewise covenanted to reforme the Church according to the word of God the best Rule both for a Personall and Ecclesiasticall Reformation There is a double generall subject of reformation 1. Corrupt persons 2. Corrupt things You have cast out a scandalous Ministry labour to settle I beseech you in all the three kingdoms Pious able Preachers Christ the great Reformer of his Church Mal. 3. 2 Matth. 3. 12. specially purgeth the Sonnes of Levi Mal. 3. 1. because he hath appointed them the office of purging others secondly the ordinances of God must be both Pure and Perfect in a compleate Reformation You have cast out a great deale of rubbish O that the House of God might be built It was a blemish upon some of those reformations mentioned in Scripture that the high places were not taken away and that their reformation needed a further reformation God did much honour King Edward a Childe and Queene Elizabeth a woman in making them the beginners of a blessed reformation O that the Lord would be pleased by you to perfect what they begun that Christs government worship and discipline might be set up in the three Kingdoms In the times of our troubles peace and truth have beene joyned together in our Prayers and Capitulations O let them never be separated I will reveale unto them the abundance of peace and truth Jer. 33. 6. and the same Prophet complaines that there were none valiant for truth in the earth Buy the truth and sell it not saith Salomon contend earnestly for the faith which was once delivered to the Saints Amicus Socrates Amicus Plato sed magis amica veritas You have covenanted to extirpate heresies and whatsoever is contrary to sound doctrine In your first Declaration there is this memorable passage It is farre from our purpose or desire to let loose the golden reines of Discipline and government in the Church to leave private persons or particular congregations to take up what forme of divine service they please for we hold it requisite that there should be through-out the whole Realme a conformity to that order which the Lawes enjoyne according to the word of God God hath done great things for you and by you and therefore he expects great things from you It was a noble resolution in our Josiah Edward the 6th
when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
15. 1. Heb. 8. 11. Iâ—hn 14. 26. and by intellâ—ctuall visions Num. 12. 6. to the phantasie God revealed his will by imaginary visions to Prophets awake and by dreames to Prophets asleepe Gen. 40. 8. 41. 8 9. Acts 16. 10 10. 3. Num. 14. 4. to the senses God revealed his will and that either by vision to the eye or lively voyce to the Eare Gen. 3 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3 33. 17. And Lastly by writing This Revelation was sometimes immediate by God himselfe after an unspeakable manner or by meanes viz. Angels Vrim Thummim Prophets Christ himselfe and his Apostles The written word forthematter contained in it is called the word of God Rom 9. 6. for the manner of Record the Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matthew 22. 29. John 5. 39. Romans 15. 4. 2. Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light Sometimes with an Epithite the holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. the Sâ—riptures of the Prophets Rom. 16. 26 Some thinke thâ—t Enoch the seventh from Alâ—m wrote but Jude 6. 14. speakâ—th onely of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himselfe to be the Messiah that he ought to suffer began at Moses Luke 24. 27. No doubt if there had beene any more ancient then Moses our Saviour would have alleadged it because all the Scripture that was before him was to give testimony of him Of the authority of the Scripture The Author of the Scriptures was God himselfe they came from him in a speciall and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their braines and those phrases and words by which the notions were uttered 2 Tim. 4. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophesie came not of old time by the will of men but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and worke them to it and in it 2 Sam. 23. 2. The Spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Esay spake Acts 1. 16. 28. 25. The Inscriptions of many Propheticall bookes and Epistles Apostolicall run thus The word of the Lord which â—ame to Hosea Amos Joel Paul Peter JAmes a servant of God and an Apostle of Christ. The proeme that is set before divers prophecies is this Thus saith the Lord and the Prophets inculcate that speech the mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chiefe author It is all one to say the Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture the Scripture saith to Pharaoh Rom. 9. 7. and the Scripture hath shut up all men under sinne Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the holy men of God The efficient principall cause then of the Scripture was God the ten Commandements of which most of the rest is an exposition were writen after a secret and unutterable manner by God himselfe therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appoinment and assistance Exo. 17. 14. Esay 8. 1. Jer. 30. 2. The Scripture is often attributed to the holy Ghost as the Author and no mention is made of the Pen-men Heb. 10 15. The Prophets and Apostles were the Pen-men of the Scripture whose calling sending and inspiration was certainly divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schooles 1 Cor. 2. 13. The Divine authority of thâ— word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sence it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. John 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandements hard and foolish to the carnall minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some bookes if not all as Divine The Turkes at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dreame Plato is termed Moses Atticus Moses speaking Greeke The holy Scripture in it selâ—e is Divine and Authenticall though no man in the world should so acknowledge it as the Sunne in it selfe were light though all the men in the world were blind and could not or would not see it but in respect of us it is Divine and Authenticall when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God That the Scriptures were from God may appeare by reasons contained in or cleaving to the Scripture 1. From the excellency of their matter which is Heavenly the divine and supernaturall matter contained in it It telleth us of such things as doe farre exceed the reach of mans reason and which it was impossible for any man to counterfeit and faine and which being told are so correspondent to reason
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind 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 externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall 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 foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce 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 generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall 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 essentiall 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 Lawes 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 pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
them for exercising themselves therein he writes to Laeta and Gaudentia and shewes them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio The Apostle would not have commended this in Timothy 2 Tim. 3. 15. that from his childhood he knew the holy Scriptures nor noted it to the praise of his grand-mother and mother that they had trained him up so if he had not known that the holy Scriptures are so plaine that even a child may be able to understand them What may we judge of the other easier bookes when the holy Ghost would have the Revelation the obscurest booke of all the Scripture to be read Revel 1. 3. The people tooke occasion of erring and blaspheming from the humiliation of Christ many abuse preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publiquely because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to read the Scriptures with greater devotion 2 Pet. 3 14 15 16 17. 3. This is common both to the Ecclesiasticall persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiasticall men did oftner fall into heresies and blasphenies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry Ob. The Papists further object that the Hebrews did not permit young men to reade part of Genesis Canticles Ezekiel Sol. First we must know the reading of those Scriptures non ablat am hominibus sed dilatam fuisse was not taken away from them but delayed onely Secondly this tradition concerning the age of men did drive away as well the Ecclesiasticke 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 Commandement 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. John 5. 3. He speaks not to the Scribes and Pharisees but to the people in generall 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 John 20. 31. Rom. 15. 4. 3. Those are commended which did read the Scripture as the Eunuch 8 Acts 22. the Bereans Acts 17. Acts 11. and dispraised which neglected it as the Israelites Hos. 8. 12. they are pronounced blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter 2 Pet. 1. 19. are those which pretend to be his Successors 4. From the fact of the Apostles who as they publiquely 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 Romanes Corinthians Galathians Ephesians were written to the people therefore to be read by them One Epistle of John was written to Gaius a layman another to the elect Lady Timothy from the Cradle was versed in the Scripture 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 counsellers in in all their waies Psal. 1. 19. 24. they are armed by them against the fiery darts of Satan Ephes. 6. 16. One seeing a youth reade the Scriptures said it was never well since such were permitted to turne over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous consent of all the Fathers Chrysostome and Jerome especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publiquely read in their Ecclesiasticall Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councell of Nice that no Christian should be without a Bible in his house And the Jewes at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeale to the Law and the Prophets without the name of the Author Booke or Chapter because they knew the Bible text to be familiar to the Israelites In an unknowne tougue 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 V. 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 be understood then 10000 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 Gratius l. 3. de veritate Relig. Christ. the new Testament was translated into divers vulgar Tongues the Syriacke Arabicke Aethiopicke and Latine which versionâ— are yet extant and differ not mainly from the Greek In the elder purer times the Scriptures were translated into innumerable yea into all Tongues usuall amongst men See Gregories preface to the notes on passages of Scripture The plain and usuall 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 John 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 doe or else they reade it as other bookes not with such respect to it as the greatnesse of its Authour deserveth I meane with a desire and purpose to believe and obey all that they finde there which must needs be the duty of those that confesse
Poeticall Job Psalmes Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture wich set forth strongest affections are composed in verse as those holy flames of Spirituall love betweene Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrowes of Hezekiah in his sicknesse and the Lamentations of Jeremy for the captivity of the Jewes The Booke of Psalmes is as it were a throng of all affections Love joy sorrow feare hope anger zeale every passion acting a part and wound up in the highest stâ—â—ines by the Spirit of God breathing Poeticall eloquence iâ—to the heavenly Prophet So the Booke of I b whose subjâ—ct is sorrow hath a composure answerable to the matter Paâ—lion hath most scope in Verse and is freest when tied up in numbers Job There is great varieiy of judgement about the Authour and Penman of this Booke some say it was one of the Prophets but they know not who some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinall Suidas and Pineda conceive that Job himselfe was the authour of this book and it is thus proved because when any Booke is inscribed by the name of any person and there appeares no urgent reason wherefor it could not be written by him such a person is to be thought the authour and not the matter of the Booke as is manifest in the Booke of Joshua and those of the greater and lesser Prophets The Arabicall speeches with which it abounds note that it was written by some man living neere Arabia as Job did Neither doth it hinder that Job speakes of himselfe in the third person for Canonicall writers are wont to doe this out of modesty Num. 12. 3. John 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Aegypt while he was in Midian The maine and principall subject of this booke is contained in 34 Psal 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Booke into three parts and so it sets forth 1. Jobs happy condition both in regard of externals and internals in the first five verses 2. Jobs fall his calamity from that to the seventh verse of the 42 Chapter 3. Jobs restitution or restoring from thence to the end Beza Mercer and Pineda have well expounded it The Psalmes are called in the Hebrew Sepher Tehillim a booke of divine praises in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a Muâ—call instrument which name the Latines have retained It containes sacred Songs to be fitted for every condition both of the Church and members It is called in the new Testament the Booke of Psalmes Luke 20. 42. 24 44. Acts 1. 20. No bookes in the old Testament are oftner cited in the new then Esay and the Psalmes that 60 times this 64. They are in all 150 in Greeke 151. Austin and Chrysostome ascribe them all to David as the Authour so doe Theophylact Ludo vicus de Tena Some thinke that after the Captivity Esdras collected these Psalmes dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalmes viz. David Salomon Moses Asaph Etham Eman Jeduthun and the three sonnes of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Hebrewes divide the Psames into five Bookes or parts The first Booke hath the first 41 Psalmes 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. v. a. 1. Tituli sunt Psalmoeum claves the Titles are Keys as it were of the Psalmes saith Jerome The best Expositors on the Psalmes are Musculus Mollerus Muis Calvin The Scripture is the choicest booke the Psalmes the choycest piece of Scripture and the 119 Psalme the choicest part of the Psalmes Among 176 verses in that Psalme there are scarce foure or five at most wherein there is not some commendation of the word Proverbs The booke of Proverbs is compared to a great heape of Gold rings rich and orient severally and every one shining with a distinst sence by it selfe but other contexts of holy Writ to Gold chaines so enterwoven and linked together that they must be illightned and receive mutuall illustration one from another It consists of 31 Chapters it was written by Saomon saith Austin 17 Ch. of his 20 booke de oivitate Dei and Josephus in the 8th Booke and 2d Chapter of his Jewish Antiquities and it is proved 1 Kings 432. though there indeed it is said onely he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Salomon 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 dieitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebaut Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes in Hebrew Coheleth the feminine hath respect either to wisdome or to the soule the nobler part The Authour of this booke 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 Kings 10. 8. Many of the Hebrews say that this Booke 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 Booke is explained in the last Chapter viz that all things in the world are vaine therefore that nothing is more profitable and necessary then to feare God and keepe his Commandements The principall 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 godlinesse and the feare of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shirha Shirim by the Latines Cantica Cantieorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Authour of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual marriage betweene Christ and the Church or every faithfull soule It consists of eight Chapters and perpetuall Dialogues The Jewes had this Book in such reverence and account that before thirty yeeres of age none would
the Reformed Church with one consent admit this Epistle for Canonicall Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Wâ—itaker against Raynolds with his preface wherein he writeth that JAmes 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 himselfe I thinke afterwards seeing these words in a latter edition are left out It is nowhere found in Luthers workes that he called the Epistle of JAmes 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 Bookes 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 strawie 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 yeere 1526. Luthers disciples now hold that it is Canonicall and Apostolicall 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 John Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fert saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinall denieth the Epistle to the Hebrews to be Canonicall yea which is far worse he affirmeth that the Authour thereof hath erred not onely in words but in the sence and meaning of the Scriptures Nay Cajetan saith Whitaker rejected JAmes second of Peter and second and third of John and Jude It consists of five Chapters Pareus and Laurentius have done best on it First of Peter This Epistle is called in the Title Catholicall because it is not written to any one person as that of Paul to Timothy Titus and Philemon nor to any one particular Church as those of Paul to the Romans Corintâ—s but to the converted of the Jewes dispersed here and there as appeares 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 Apostolicall and was written by Peter 1. Because the Authour of It expresly calleth himselfe Simon Peter the Apostle of Jesus Christ. He wrote it in his old age to confirme them in the doctrine which before he had taught them 2. It s inscription is to the same Jewes that the former viz. dispersed by the Romane Empire and converted to Christ whose Apostle Peter was 3. It shewes an Apostolicall spirit 4. It s stile and composition is agreeable to the former Epistle 5. The Authour of this Epistle witnesseth that he was a Spectator of the transfiguration in the mount Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his deare brother Chap. 3. v. 15. It consists of three Chapters First of John consists of five Chapters Second and third of John They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonicall 1. Their Authour cals himselfe an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiasticall office is often signified but here age rather now it is manifest that John came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolicall Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Johns and reckon them among the Canonicall bookes Each of these Epistles is but a Chapter Jude This Epistle also in times past was questioned by some but that it is Apostolicall first the inscription shews the Author expresly cals him a servant of Christ and brother of JAmes 2. The matter it agreeth both for words and sentences with the second of Peter of which it containes as it were a briefe sum and recapitulation That the writer of the Epistle doth not call himselfe 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 JAmes and John quit the same Title yea Paul in his Epstles to the Philippians Thessalonians and Philemon doth not call himselfe an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well upon it Revelation It is called according to the Greeke 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 John the Evangelist into a fornace of scalding Oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This booke describeth the state of the Church from the time of John the last of the Apostles untill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the Kingdomes of Antichrist The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impaire the credit and authority of this above all other Bookes 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 Booke of Scripture First the Authour of it is set in the forefront or face of it the Revelation of Jesus Christ Chap. 1. vers 1. who professeth himselfe to be the first and the last vers 11. so in the severall Epistles to the Churchs in severall stiles 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 sharpe two edged Sword 4. Which hath eyes like a flame of fire and his feete like brasse 5. Which hath the seven Spirits of God and the seven starres 6. He who is holy and true who hath the key of David 7. He who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or pen-man his servant John the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his
Florentine councell and that of Trent doe approve the said Bookes to be Canonicall as also Augustine and Innocentius To which it may be answered 1. That the Councell of Carthage was but a Provinciall Councell and therefore it cannot binde the whole world Moreover in that Councell 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 chiefe or universall Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councell with which they will not binde themselves 2. The Latine Fathers judged these bookes fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any doctrine 3. These Bookes are not Proto Canonicall truely and properly Canonicall 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-canonicall or rather Ecclesiasticall as they are stiled In this sence Augustine and Innocentius are to be taken when they reckon these Bookes among the Canonicall 4. No Councell hath authority to define what Bookes are Canonicall what not seeing Bookes truely Divine receive authority from God himselfe and are to be esteemed of undoubted truth although all the world should barke against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Bookes The coâ—ncell of Trent was gathered and kept against all Civill and Ecclesiasticall 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 Councell matters were concluded and the sentence passed the adversary not being heard speake nor so much as present for the Protestants might not be admitted to hearing neither could they obtaine to propound their opinion in the Councell muchlesse 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 himselfe 3. In that Councell the accuser and Judge were the same for the Pope did accuse the Protestants of heresie he did convocate the Coucell 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 mind of the Legates or otherwise then they approved no man had any voyce in the Councell but such as were sworne 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 Proverbe arose Spiritum Sanctum Roma pâ—r 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 comming nor of the Apostolicke and Primitive Church for more then 300 yeeres after as both Eusebius out of Origen and the Councell of Laodicea Can. 59. confirmed afterward by the sixth generall councell of Constantinople sheweth for the Greeke Church and St Jerome for the Latine CHAP. VI. Of the Authenticall edition of the Scripture NOw we must enquire which is the Authenticall edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some forme of words and in some language which may be understood Lawyers from whom the use of the word Authentique seemeth borrowed doe call those instruments and writings authentique which have a certaine and just authority in themselves A booke or writing is authentique either by divine or humane institution those are by Divine appointment and institution authenticall which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith in as much as God himselfe doth approve thtm by humane institution such writings are held authenticall which by the opinion and sentence of learned men in their severall professions may be esteemed worthy credit and beliefe for themselves and for the truth in them There is a great diversity of editions of holy Scripture all cannot be simply and perpetually authenticall 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 authentique whence the others are transcribed yea it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principall Deeds so amongst this great variety of editions one or more ought to be as principall and authenticall Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentique edition of Scripture they say that the edition of the Bible in Hebrew and Greeke iâ— not authenticall but rather the vulgar Latine We hold that the vulgar Latine is very corrupt and false that the Hebrew for the old Testament and the Greeke for the new is the sincere and authenticall writing of God therefore that all things are to be determined by them and that the other versions are so far to be approved of as they agree with these fountaines The Tridentine Councell thus decreeth that in all sermons readings disputations controversies the vulgar Latine Translation should be taken for authentique before the Hebrew or Greeke and that no man should presume upon any occasion to reject it or to appeale from it When the Councell of Trent saith the vulgar Latine is authenticall it compares it with other Latine Translations not with the Hebrew Muis. Andradius the chiefest of the Divines at the Councell of Trent thinketh that the Councell of Trent did not meane either to condemne the Hebrew truth as he calleth it or to acquit the Latine Translation from all errour when they called it Authenticall but onely that the Latine hath no such errour by which any pestilent opinion in faith and manners may be gathered This saith Rainolds against Hart. ch 6. p. 202. Chamier tomo 1. l. 12. c. 2. The Rhemists in their preface to the new Testament translated by them prolixly
he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lion Sol. This is the onely argument which Lindon hath of any shew to prove that the Jewes have corrupted the Hâ—brew Text saith Rainolds against Hart Whitaker saith hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae jundicium inveniri The same say John Isaac against Lindan Muis against Morinus Turretinus against Coton But it is easie saith Whitaker to vindicate this place from their calumnie For first learned men witnesse that Caru is read in many Hebrew Books John Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Johannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplaria habuisse haud dubite Hinc itaque manifestum esse puto cur septuaginta etalij transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt ecclesiam ipsam oppugnare Si enim illae correctiones Scribarum sunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tanten nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings professor of Hebrew in Paris on the place concludes that the Jewes did not corrupt this word Vide sil in loc The Chaldee Paraphrast hath joyned both readings together q. d. they have digged or pierced my hands and my Feet as a Lion is wont to dig with his Teeth Varia lectio est in Biblijs Hebraeis in locis 848. Broughton de translat Morinus a learned Papist hath writt n 9. exercitations on the Bible and labours to prove from Beza Amama de Dieu and other Protestant writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a Papist also hath answered him Ob. Psal. 19. 4. The Hebrew Books have in omnem terram exivit linea eorum their line is gone forth through all the earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome sonus eorum their sound and Saint Paul approved of this version Rom. 10. 18. Sol. Whitaker in his answer to this objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on the 10. of the Rom. 18. The Hebrew word say they truly signifieth a line but the Septuagint Interpreters respected the sence and the Apostle followed them The scope of the Psalme is that Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the 7. verse it sheweth how they were taught by the works of God thence to the end they were instructed by his word the Apostle alledgeth this Psalme to prove that the Jewes might come to know God by his word and thereby might have faith in Christ Jesus the sense therefore is not onely the delineation and constitution of things created but also the word of God and the doctrine of the Gospell long since propounded to the Jewes and so propounded as they could not but heare 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 Gospell 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 foretold that all the Gentiles should be converted to the communion of the Gospell and to this end he did foreshew that he would give unto them preachers Coton urgeth 2 other places to shew that the Hebrew Text is corrupted 2 Matth 23. and 27. of Matthew Ob. 2 Matth. 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 originall which we have is imperfect Sol. Saint Jerome saith that this place was objected to him abâ—ve 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 Mâ—ldonat after he had well weighed divers opinions holds that of Jeromes for the most sure which is to draw Nazarene from Netzer a branch Esay 11. 1. Junius in his paralels Piscator Dr. Taylor Master Dod goe the same way Chrysostome and Theophylact because they cannot undoe this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Judg. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Judges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Master Perkins seeme to incline to this opinion Our last large Annotations mention both these Interpretations but adhere rather to the former Ob. The second place urged by Cotton to prove the corruption of the Hebrew is 27. of Matthew v. 9. The Evangelist cites Jeremie for that which is to be found onely in Zacharie Sol. Junius in his paralels and Doctor Taylor on the temptation bring 6. answers to reconcile these places 1. Some say it joynes together both one place in Jeremy Chap. 18. 1. 2 3. and that of Zacharie but there is little or no agreement between them Secondly Some say that it is not in Jeremies writings which are Canonicall but in some Aprocryphall writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonicall Text and cite an Apocryphall or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonicall which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zachary put downe Jeremies so Augustine and Erasmus but with more forgetfulnesse
for holy men wrote as they were moved by Gods Spirit 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Jeremy 5. Some say that Zachariah being Instructed and trained up with Jeremy did deliver it by tradition from Jeremy and so Jeremy spake it by Zachariah which might be true because it is said in the Text as was spoken by Jeremy not written But sixthly the most compendious and likely way of reconciling is this that Zachary and Jeremy was the same man having 2 names which was very usuall among the Jewes as Salomon was called Jedidiah Iehoiacim Jeconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So farre Junius and Doctor Taylor See Mr. Robert Baily on Zach. 3. 1. 2. p. 11. and last large Annotat. The best of the Popish writers cannot deny but that the name Jeremy 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 Iansâ—nius and Maldmate in loc doe confesse 1 Chamier distinguisheth of a twofold depravation one of Interpretation herein we excuse not nor defend the Jewes 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 errours crept in through negligence or Ignorance of the Pennien which Copyed out the Bookes yet Bellarimine himselfe granteth they arâ— of no great moment in matters pertaining to saith and manners saith he there is nothing wanting in the integrity of the Scriptures Haud negare ausim temporum injuria descriptorum iucuria errata quadam sphalmata in textum hebraum irrepsisse Amâ—ma Antibarb bibl What reasons can the Jesuites alledge why the Hebrew and the Greeke which kept their integrity 400 yeares 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 loose not their beauty onely but their Chastity also And we marvell 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 Greeke Text in the New Testament Ob. They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. Many of the ancient Greek Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmerond the Jesuite confesseth serving the Lord and it appeareth in the Syriacke 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 must not understand the Apostle as if he commanded us to be temporizaers or to apply our selves to the corrupt customes and manners of the times but to keep time in all our actions and doe them in the fittest season as Col. 4. 5. Ephes. 5. 16. Ob. Erasmus the best translator of all the later by the judgement of Beza saith that the Greek sometimes hath superstuities corruptly added to the Text of holy Scripture as Matth. 6. The doxologie for thine is the Kingdome 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 Jerome and Augustine doe expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be magnificam illam quidem sanctificam a most high and holy forme of expression sed irrepsisse in contextum quae in vetustissimis 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 Heretickes It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they doe 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 beene taken out of the Book of Chronicles written by the penne 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 Abridgement of the Prophets words 3. That cannot be superstuous 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 beene wanting there had wanted a forme of that Prayer which standeth in praise and thanksgiving 4. If to give a substantiall reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alleadge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostome 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 Gospell which Luke hath not Salmeron reproves Cajetan for calling this Multilâ—quium since there is a notable confession of 4 properties of God his Kingdome Power Glory and Eternity I should now shew that neither the translation of the Seventy nor of the vulgar Latine are authenticall but there are two questions of great moment first to be discussed The first is whether any Bookes 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 Bookes of Scripture some were Historicall Ethicall or Physicall others Dogmaticall The former might perish and fall away but not the latter Therefore that common objection of divers Books mentioned in the Old Testament whereof we finde none so
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes 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 placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t 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 Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the 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 selfe 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 by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection 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 speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell 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 2. Ultimate and chiefest our Salvation and life Eternall John 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 beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull 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 publike 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 godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing 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 essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
of Scripture John 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appeares John 15. 15. and 17. 8. John 16. 13. 2. By reasons drawne from thence 1. The plentifull pouring forth of the spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onely Prophet High-Priest and King of his Church there is no other Revelation promised none other needfull besides that which was made by him Esay 11. 9. Act 3. 23. 24. Joel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The doctrine of the Law and the Prophets did suffice to salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10 but to the preaching of the Gospell nothing is to be added we are not sent to waite for any clearer vision 3. So long as any truth needfull to be known was unrevealed or not plainly taught the Lord did stirre up some Prophet or other to teach the same unto the Church therefore the Lord surceaâ—ng to speake since the publishing of the Gospell of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our 7th Proposition is Christ and his Apostles were able to propound and teach by lively voyce that doctrine which pertaines to perfection John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance and remission of sinnes in the name of Christ doth summarily containe all things necessarily to salvation Act. 5. 31. and 11. 11. but this doctrine the Apostles preached Act. 13. 38. 39. Luke 24. 47. The word of God is not onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th Proposition is The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles was by them committed to writing the Holy Ghost giving them a commandement and guiding their hands therein that they could not erre so that the word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward forme viz. the divine truth immediately inspired though different in the externall forme and manner of delivery Our 9th Proposition is that nothing is necessary to be known of Christians over and above that which is found in the old Testament which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists Our last Proposition is that all things which have beene are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired written and published and now received by the Church of God so that now no new Revelation or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are 3 opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expressely contained in Scripture and if it be not totidem verbis they reject it 3. Of the Orthodoxe who say it containes all things expressely or by consequence The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord doe prove the perfection of the Scripture Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Josh. 1. 7 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written 1. Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture 1. The Apostle teacheth that the Scriptures are able to make a man wise to salvation therefore there needeth no further counsell nor direction thereunto but out of the Scriptures 2 The Scriptures are able to make the man of God that is the Minister of the word perfect and compleat unto every worke of his Ministery whether it be by teaching true doctrine or confuting false by exhorting and setting forward to that which is good or dehorting from that which is evill Paul would not have us thinke that all and every writing viz. of Plato Aristotle is divinely inspired for in the 15. v. he not onely useth the plurall number calling them the holy * writings thereby to note the word of God and not one sentence or Booke but all the sentences and Bookes of the Scripture and also useth the Article which hath force of an universall note therefore the Greeke word the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We doe not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore muchâ—more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae camplexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now followes the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speake Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speake of the State of the Church saith he in which God hath ceased to speake to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. 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 Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 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 Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse 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 conceite of them and what we did herein the signification of the word doth give us free liberty to doe 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 feare 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 lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall 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 winne credit of themselves and yeeld 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 practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
greatness to be infinite the light of the Sun extends to every little hole 2. Some say he cares for universall things only and not singular but then he should not care for himselfe and his knowledge should not bee infinite 2. VVe must admire and adore the excellency of God which knoweth all things David contemplating this point confesseth this knowledge is too wonderfull for him 3. Let us often put our selves in mind of this truth that it may worke in us a reverent care of ordering all our words and actions aright in his sight that nothing may slip from us unworthy his eye and eare offensive to his most great and most pure Majestie and all-seeing eye How carefull are wee of our speeches and actions when wee know that they are marked by some one of note and quality 4. God hath a generall providence about all things yea even in sins God determines sin in regard of time and measure and orders it and evils of punishment Job 1. 21. and 2. 10. The Lord hath taken away when the Sabaeans spoiled him Amos 3. 6. Is there evil in a Citie and the Lord hath not done it Esth. 6. That the King should not sleep that night and that then he should call for a booke rather then anything else that book of the Chronicles and that in that Book he should light on that place which specified Mordecais service We shall never feelingly applaude and acknowledge Gods wisedome justice goodnesse or other excellencies if we contemplate not the exercise of them in the workes of his providence but in observing these we shall surely attaine an high esteeme of him and be ready to confesse his worth When Gods works imprint not in our hearts a reverent fear of him a hearty love to him a confident trusting in him a dutifull submission to him and the like vertues they are fruitlesse to us and we receive no profit by them In respect of God there is no confusion but he rules wonderfully in the midst of all disorder that seemes to be in the world wisely disposing of the same to the glory of his great name Eccles. 5. 7. 3. 17. Esay 26. 20 21. Job 21. 30. It teacheth us thankfullnesse and patience if things make for us to praise God if against us to be humbled If thou beest hungry and in penury murmure not nor repine but say with the blessed Martyr If men take away my meate God will take away my stomack Merlin during the massacre at Paris some fortnight together was nourished with one egge a day laid by an hen that came constantly to the hay-now where he lay hid in that danger The whole power almost of France being gathered together against the City Rochel and besieging them with extremity who defended the Towne God in the time of famine and want of bread did forsome whole months together daily cast up a kinde of fish unto them out of the Sea wherewith so many hundreds were relieved without any labour of their owne Be of good comfort brother said Ridly to Latimer for God will either asswage the fury of the fire or else strengthen us to abide it In the time of the massacre at Paris there was a poore man who for his deliverance crept into a hole when he was there there comes a Spider and weaves a Cob-web before the hole when the murtherer came to search for him saith one certainly he is got into that hole No saith another he cannot be there for there is a cob-web over the place and by this meanes the poor man was preserved Let us observe the signall acts of Gods providence of late in this Kingdome Hee studies not the Scripture as hee should which studies not providence as he should wee should compare Gods promises and providence together What we hear of him in his word with what we see in his workes Wee should make a spirituall use of all occurrents look above the courage of a Commander the cowardise of an enemie How much of God hath been seen in many battles at Keinton Newbery Marston-moare Naseby Gods providence appeared in calling this Parliament then when the people thought there would never be Parliament more when our lawes liberties and religion were almost gone God over-ruled the hearts of the people in the election his providence was wonderfull as in calling so in continuing this Parliament and in keeping our Worthies together when there were so many plots against them and many fell off from them many persons and letters have been strangely discovered Austin preaching once forgat what hee had purposed to utter and so made an excursion from the matter in hand fell into a discourse against the Manichees Possidonius and others dining with him that day Augustine told them of it asked them whether they observed it They answered that they observed it much wondred at it Then Augustine replyed Credo quòd aliquem errantem in populo dominus per nostram oblivionem errorem curari voluit Two days after one came to Augustine before others falling at his feet and weeping confessing also that he had many yeares followed the heresie of the Manichees had spent much monie on them but the day before through Gods mercie by Austines Sermon hee was converted and then was made Catholike FINIS An Alphabeticall Table A. ACts of the Apostles why so called Lib. 1. pag. 69 Who are the best Expositors on it ibid. Aire the use of that element l. 3 p. 38 It is divided into three Regions l. 3. p 37 38 Affections what they are in God l. 2. p. 70 Amos why so called and who is the best Expositor of it l. 1 p. 60 Angels why not spoken of in the Creation l. 3. p 30 31 Their names nature God made them divers questions about them l. 3. from p. 85 to 103 Anger what in God l. 2. p. 74 75 76 77 Anthrophomorphites who l. 2 p. 24 Apocalyps why so called l. 1 p. 81 Questioned by some but is Canonicall l. 1. p. 81 82 Who are the best Expositors of it l. 1. p. 83 Apocrypha which Bookes are so called l. 1. p. 84 85 Why so called p. 85 And why they are added to the Scripture ibid. Why they are not Canonicall l. 1. p. 86 87 88 89 Apostle what it signifieth l. 1 p. 68 Arabique translation l. 1. p. 98 99 Assurance of salvation l. 3. p. 12 13 Astronomy what it signifieth l. 2. p. 10 Atheists severall sorts of them l. 1. p. 39 40 They have come to some fearefull end l. 2. p. 17 The Atheists reasons against God and the Scripture l. 2 p. 13 What Atheists are l. 2. p. 15. 161 And who were so esteemed ib. Helpes against Atheisme l. 2 p. 17 18 Attributes why so called l. 2 p. 20 How they differ from properties l 2 p. 21 What rules are to be observed in attributing them to God l. 2. p. 21 22 How
tertic Vide Gerhardi loc-commun de magistratu Zanchius tomâ— secundâ— Miscellin Cap. de Magistratu Aâ—â—tius hath written the Hâ—story of Valmitius Gentilis put to death at Berne There was a Statute against Lollards in England and Hugonots in France Haeretitus egoâ—â—â—tion tu mihi See the Statute 10. ot Q Eliz. c. t. Propriè Heretici vocantur qui ea pertinaciter rejiciunt quae in Satris Scripturu docentur Dav. de judice controver Haeresis est error pugnans cum fundamento religionis Christianae isque pertinax Alâ—ingius Tomo secundo Problem Theol. parâ—e 2. Prob. 14. * Lib. 3. of the Church c. 3. See Dr Prideaux his sermon on â— Coâ— 11. 19. Errours are practicall or doctrinall onely fundamentall or circa-fundamentall or neither of the two * Arrius in Alexandria una scintilla suit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquinas a See M. Clarkes Sermons on Matth. 8. 13. and M. Cranfords Haereseomachia on 2 Tim. 2. 17. b Vbi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singuloruÌ„ sententiae surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem devita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem è vita tollendos Eras. Annotat. in Tit. 3. Rom. 13. 4. * Magistrates in the Scripture in thâ— Hebrew are called Masters of restraint Qui non vetat peecare cum potest jubet Seneca * Mr. Hildersham on Psalm â—1 As all blasphemous Hereticks Levit. 24. 16. so seducing Hâ—reticks are to be put to deâ—th The whole 13 Chapter of Deutrâ—nomy is spent about the seducing of false Prophets Are not Moses morall Lawes of perpetuall equity and therefore to be observed in all ages Is blasphemy more tolerable in the new Testamenâ— Mr. Cotton on 16 of Rev. third Viall We are not obliged saith Beza to the Judiciall Laws as they were given by Moses to one people yet so far we are bound to observe them as they comprehend that generall equity which ought to prevaile every where 1. That there is Divinity Rom. 1. 18â—19 20. 2 14 15. * Omne bonum est sui diffusivuÌ„ ergo maximè bonum est maximâ— sui diffusivum Vt se habet simile ad simâ—le ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou looke after the etymology of the word is a speech of God aâ—d he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Lâ—â—tanius de ira Dei 2. What Divinity is Titus 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vâ—l sapientiâ— rerum divinarum divinitus râ—velata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assignatur Nam illis arridet scientia aliis sapientia aliis prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè 〈◊〉 vere prudentem cum judicamus quâ— verus sincerus est Theologus Wendeliâ—â—s Christ. Theol. â— 1. c. 1. 3. How Divinity is to be taught 1 Discenda est Theolegia imprimis texâ—u alu 2. Systematica seu dâ—gmatica 3 elenâ—tica problematica Veâ—tiuâ— Biblioth Theol. l. 1. c. 6. How Divinity is to bee learned Job 28. 1. 2. Mat. 7. 7. John 20. 21. * Hoc scrutari temeritas credere pietas nosse vita Beru Deut. 29. 29. Rom. 12. 3. 6 7. 2 Tim. 2. 23 Mat. 11. 25. * 2 Prov. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6 The Excellency of divinity a Paul cals it the excellency of the knowledge of Christ Phil 3. 8. Ps. 40. 8. Christ is the principall subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare et eximium id Divinum b Agreeable to which is the French proveâ—â— Ministre nè doit scavoir que sa Bible a Minister must know nothing but his Bible * Ps. 12. â— Mahomet would have had others believe that he learned the Doctrine of his Alcaron from the holy ghost because he caused a pigeon to come to his Eare. Origen saith of the Devills there is no greater tormeÌ„t to them then to see men addicted to the Scriptures â—um â—om 27. in hoc eorum omnis staâ—â—â—a est in hoc uruntur incendio Of the Scripture c The Scripture is called the word of God Eph. 6â— Pet. 1. 15. The counsell of God Acts 2â— 27. The Oracles of God Râ—m 3. 2. The Law of Gâ—d Psal. 1. 2. The minde of God Prov. 1. 23. d It is called word because by it Gods wil is manifested and made known even as a man maketh known his minde and wil by his words It is also said to be the word of God in regard 1. of the Author which is God himselfe 2 Tim. 3. 16. 2. Of the matter which is Gods will Eph. â— 93. Of the end whâ—â— is Gods glory Eph. 3. 10. 4. Of the efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Booke by an excellency t is the onely Book As f August de civit dei l. 15. c. 23. * The principall Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. God the Authour of the Sâ—riptures Inspiration whâ—t it is The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull * Acts 7. 50. 1 Cor. 11. 23. Exod. 4. 12. Deut. 18. 18. 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezech. 12. 25 28. Rom. 1. 2. Esay 58. 14â— Evangelium dicitur sermo Christi 3 Col. 16. utroque respectu Authoris materiae Davonanâ—ius * Rainoldus in Apologia Thâ—sium de sacrâ— Script Eccles. * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros â—anonicos divinos atque â—os ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quae id affirmat ipsos libros mihi in manum tradit secundum est ipsoruus librorum divina materia tertium est interna Spiritus efficacia Episc. Dav. de Judicâ— Controvers c. 6. What the Divine authority of the Scripture is * Formale objectum fidei generaliter absolutè conâ—iderawum est divina revelatio in tota sua amplitudine accepâ—a seu divina authorâ—tas cujuslibet
hundred thousand witnesses of the Seas rising up in walles Deut. 4. 3. See Matth. 27 45. * See D. Willet on Exod. 7. 9. what a miracle is and how true and false miracles differ and D. Prideaux on Psal. 9. 16. the distinction between miracles signes prodigies and Portenta out of Aquinas To which testimony these things give weight 1. To them were committed the Oracles of God Rom. 3. 1. 2. They have constantly professed the truth in great misery whereas by the onely deniing thereof they might have been partakers both of liberty and rule 3. Notwithstanding the higk Priests and others persecuted the Prophets while they lived they yet received their writings as Propheticall and Divine * Vide Crâ—ii observat in novum Testamentum cap. 15. In the two Dominions of France and the 17 Provinces within the space of little more then fiâ—eÌ„ yeeres under Charles the ninth of France and Philip the second of Spaine two hundred thousand suffered as Martyrs * See Foxes martyrologie Meteranus de rebus Belgicis and Fullers profane state of the Duke of Alvap 440. * A martyranswered Bishop Bonnâ—r My Lord I can not dispute but I can die for the truth John Jones said when he had a cap wherein were many painted devils with the title Haeresiâ—cha Shall I grudge to weare this paper cap for Christ who were a Crown of Thorns for me Videtis punctiones sed non unctiones You see their sufferings but not their rejoycings Omnis Christ anus mortis contemptor Photinus * In the primitive times they were wont to call martyrdome by the name of Corona martyrii the Crown of martyedome and Stephen the Protomaryr had his name in Greek from a Crown Erant 〈◊〉 â—â—rquentibus fortiores Cyprian a Non poena sed causâ— facit martyrem * Lib. 2. c. 25. Meminerunt Mosis Didetus Siculus Strabo Plinius Taâ—itus quâ—que posâ— eos Dioâ—ysius Longinus de forâ—â—is sublimitare Jamnia aatem mambris qui in Aegypto Mosi restiterunt praeter Talmunâ—ieos Plinim Apulrius Grâ—e de veris. relig Christ. * Credite me vobis folium recitare Sybillae Bish. Andrews in his large exposition on the 10 Commandements a Vide Spanhem Dub. porte secunda Dub. 34. Sâ—ct 6 7. b Exerciâ— 1. ad Aâ—nal Bar. Esay 8. 20. Psalm 19. The Authors often testifie that they speake not of themselves or by any humane instinct but from Gods command and the Spirit inspiring * Christ commends Moses the Prophets and Psalmes by which names are meant all the bookes belonging to the Canon of the Hebrews * The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 John 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. John 16. 23. 14. 26. Esay 51. 16. Esay 59. 21. Rom. 8. 10. 1 John 3. 8. 1 John 2. 20. Fides Christiana non acquiritur sed in sunditur * Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequiuurum inde etiam Graâ—corum Gemilium Scripturas esse divinitus inspiratasâ—nam ut buon respâ—â—det Theopâ—y lactus oportebat eos noviâ—â—e quod Paulus ante dixerat sacras literas nosti Riveâ— Isag. ad Script Sac. a Aliud sanè Prophetas hoc vel illud scripsisse aliud verò scripsâ—â—e ut Prophetas Spâ—nâ—emiâ—s * Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturae Illud authenticum dicitur quod sibi sufficit quod se commendat sustines probat ex se fidem ac authoritatem habet Whitakerus * Every principle is known by it selfe The Scripture is the primum credendum the first thing to be believed we must believe it for it selfe and all other things for their conformity with it a Eccius reckons this among hereticall assertions major est Scripturae quam Ecclesiae authoritas b Nisi Deus hominibus placuerit non erit Deus said Tertul. in Apol. if God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctuâ— Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque spiritu◠〈…〉 Thesâ— 3. l. 11. * See Chamiers sixth booke de Canone divers Chapâ—râ—â— and M. Pembles 〈◊〉 Vindicâ—agraâ—iâ— p. 207 to 22â— a Superstâ—us mihi â—ebâ—r videtur oprum quâ—â—adeâ— sollicite illud quoad nos inâ—uisiver 〈◊〉 quia â—e cogitari quidem protest 〈◊〉 corum librerum autorilos nisi quoad 〈◊〉 Cham. * Matth. 28. 20 18. 20. John 15. 26. 16. 13. b Scriptura est velipsa scriptio literarum per lineas certas victura vel ipse doctrina per 〈◊〉 Scripturas significata in iis literis conienta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur eascriptione Chamier Tom. 19. l. 1. c. 22. * Fuit Scriptura ante Mâ—â—sen materialiter non formaliter Quibus leâ—â—is verbis adeo exultanâ— quasi reperissent id quod pueri in fabase reperisse â—lamitant tamsue confidenter ae si ad plenum victâ—riac fructum sola â—riumpâ—i gloria deesset Chamierus * So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word is signifieth to more with other things a Gâ—rson saith be taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. * Ecclesia non habet magisterium supra scripturas sed ministerium circa Scripturas There are two causes why the Apocripha are cast out of the canon 1. Externall the authority of the Church decreeing and the quality of the Authours 2. Internall the stile the fabulous and wicked things Chamier a Ecclesiae idest Romano pontifici vel soli vel cum Conoilio magisterium tribuunt summum adeo ut solennis sit apud eas formula indicet magister fidei Amesius b D. Chalonero credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum met aphoricè imptopriè fundamentum secundarium * Rivet and D. Preston De sensu horum verborum vide Caâ—â—ronis myroâ—â—ecium Collaâ—ionem Rainoldi cum â—artâ— c. 8. p. 557. c An allusion saith Bedell to the bases and pillars that held up the veile or curtains in the Tabernacle That distinction of authoritative inâ— se but not quoad nos is absut'd because the authority the Scripture hath is for and because of us * Dr. White of the Church The Spirit witnesseth the Scripture to witnesseth the Church sub-witnesseth b Vt olim Caligula occlusis omnibus horreis publicam populo inediam famem ita illi obturatis omnibus fontibus verbi Dei sitim populo miserabilem induxerant Illi homiminibus famem ut ait Amos Propheta sitimque attulerunt non famem panis non sitim aquaeâ— sed audiendi verbi Dei Iuellus
gladi puniendi Beza hath written a peculiar Tract de Haereticis a maâ—istratu puniendis Calvin also hath written aureum librum as Beza cals it of this very argument We doe deservedly condemne the cruelty of Turkes and Papists which goe about by force alone to establish their superstitions The Church of Rome and the Pope will judge what Heresie is and who is an Hereticke and they appropriate to themselves the name of Catholiques and all such as dissent from them must presently be pronounced heretickes Because Heresie is not easily defined as Austin saith and because faith should be perswaded not compelled We conceive that all faire means should be firâ—t used to convince men of their errours and discover the danger of them and that be termed Heresie which indeed is so Therefore we will premise some things concerning the nature and danger of Heresie before we speake partcularly of the punishment of heretickes Chillingworth thus defines Heresie It is saith he an obstinate defence of any errour against any necessary Article of the Christian faith Two things must concurre say some to constitute an Hereticke 1. Error in fide 1 Tim. 1. 19. 2 Pertinacia Titus 3. 10. Errare possum Haereticus esse nolo Dr Field thus describes the nature of Heresie Heresie is not every errour but errour in matter of Faith nor every errour in matter of Faith for neither Jewes nor Pagans are said to be Hereticks though they erre most damnably in those things which every one that will be saved must believe and with all the malice fury and rage that can be imagined impugne the Christian faith and verity but it is the errour of such as by some kind of profession have been Christians so that onely such as by profession being Christians depart from the truth of Christian Religion are named Heretickes Secondly for the danger of Heresie Heresie is a fruit of the flesh Gal. 5. 20 An Hereticke after the first and second admonition reject Titus 3. 10. Heresie or false doctrine is in Scripture compared to Leaven and to a Gangrene for the speading and infectious nature of it The Heresie of Arrius was more dangerous to the Church then the Sword of all the persecuting Emperours We need not to aske whether he joyne obstinacy to his errour saith Dr Field which erreth in those things which every one is bound particularly to believe because such things doe essentially and directly concerne the matter of of our salvation and he is without any further enquiry to be pronounced an Hereticke and the very errour it selfe is damnable as if a man saith he shall deny Christ to be the Sonne of God coessentiall coequall and coeternall with his Father or that we have remission of sinnes by the effusion of his blood They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a defection from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted doe yet obstinately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hainous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures doe plainly evince For he is the Minister of God to thee for good but if thou doe what is evill be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. and 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Heretickes one of these two things must necessarily follow either that Heretickes doe not doe ill or that what Paul speakes in generall must be restrained to a certaine kind of evill deeds viz. to corporall sinnes From the 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the externall Discipline of it and so a punisher also of the offences against it For the inforceing of this Argument from these two Scriptures these reasons may be added 1 The sinnes against the first Table Caeter is paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Common-wealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly uncleane 2. Errours and Heresies are called in Scripture Evill deeds 2. Epist John 10 11. and Heretickes Evill dâ—ers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arrius and Servetus in France One saith the Divell will thinke he hath made a good bargaine if he can get an universall liberty for removall of the Prelacy That which Jerome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applyed to those of our times who have been Champions for the truth such evill doers will maligne them but if they mannage well so good a cause it will beare them out THE ERRATA REader as men have their errors so books have their errata Though my publick occasions might be an apologie for me yet I never bestowed more paines in correcting any booke then this and after my correcting of the severall sheets many faults have still passed especially in the third Booke The litterall faults where a letter is mistaken the false interpunctions nor the joyning together in the margent things of a different nature nor the mistaking of the figures in the first and third Booke nor the misplacing of Scriptures I shall not mention Others that doe wrong the sence are chiefly these In the Text Lib. 1. pag. 33. line 25. after 17. leave out Acts p. 59. l. 30. vixit p. 63. l. 21. Glasseus p. 70. l. 6. never doubted of their being p. 115. l. 2. sanctissimam p. 117. l. 30. Gretzerus 182 183. wants the figure 4 5. Lib. 2. p. 21. l. ult doth know live and will p. 30. l. 10. conceiving p. 59. l. 20. 1 Themselves 2 Stockes and stones p. 96. l. 5. suis should be quis p. 129. l. 5. same should be sonne Lib. 3. p. 10. l. 25 26. not pro singulis generum but
pro generibus singulorum p. 79. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 80. l. 16. Deut. 32. 11. should be l. 11. after them p. 85. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac p. 119. l. 22. because is wanting p. 121. however should be Homer p. 124. l. 18. soules In the Margent Lib. 1. p. 27. m. end Tomo 1â— p. 29. m. eos 33. m. after ubi put in Pontificis and make Pontificis after Pontificii 35. m. See M. Torshels 49 end 4 Sepher Ketubim 55 audiendam 56 exponenâ— 60 futura 63 later end enim p. 101. m. put out exercit l. 1. ib. m. end m. 183. perpetua 164. m. put out in absterrere Lib. 2. p. 10. m. salis 12 raise up 14 verbum Psal. 76. 8 8 82. ult Zâ—pâ—erus Lib. 3. 51 m. Judaea 73. m. non tam ad magnitudinem 79 m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. m. use the fourth should be fourthly 120. m. Evangelici contra Pontificios In the Prolegomena it should be Valentinus Gentilis peccare THE FIRST BOOKE Of the Scriptures CHAP. I. Of Divinity in generall IN The Preface or introduction to divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The excellency of Divine knowledge 1. That there is Divinity that is a revelation of Gods will made to men is proved by these arguments 1. From the naturall light of conscience in which we being unwilling many footsteps of Heavenly knowledge and the divine will are imprinted 2. From the supernaturall light of grace for we know that all Divine truths are fully revealed in Scripture 3. From the nature of God himselfe who being the chiefest good and therefore most diffusive of himselfe must needs communicate the knowledge of himselfe to reasonable creatures for their salvation Psal. 119. 68. 4. From the end of creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common experience for it was alwaiâ—s acknowledged among all Nations that there was some revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacriâ—â—ces 2. What Divinity is The ambiguity of the Word is to be distinguished Theology or Divinity is twofold either first Archetypall or Divinity in God of God himselâ—e by which God by one individuall and immutable act knowes himselfe in himselfe and all other things out of himselfe by himselfe Or second Ectypall and communicated expressed in us by divine revelation after the patterne and Idea which is iâ— God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a question with the Schoolmen whether Dâ—vinity be Theoreticall or Practicall Vtraque sententia suos habet autores But it seemes saith Wendeline rather to be practicall 1. Because the Scripture which is the fountaine of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. JAmes 1. 22 25. Rev. 22. 24. hence John so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practicall precepts is the glorifying of God and the eternall salvation of our soules and bodies or blessed life which are principally practicall Wenâ—line meanes I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus determines the matter That part of Theology which treateth of God and his Nature of his Simplicity Eternity Infinitenesse is altogether contemplative for these things fall not within compasse of action that part of it which handleth of our manners and the well ordering of our lives is meerely practique for it is wholly referred unto action Theology is more contemplative then practique seâ—ing contemplation is the scope of action for by good works we aspire unto the beatificall vision of God Theology amongst the Heathens did anciently signifie the doctrine touching the false worship of their Gods but since it is applied as the word importeth to signifie the doctrine revealing the true and perfect way which leadeth unto blessednesse It may briefly be defined the knowledge of the truth which is according to godlinesse teaching how we ought to know and obey God that we may attaine life everlasting and glorifie Gods Name or thus Divinity is a doctrine revealed by God in his word which teacheth man how to know and worship God so that he may live well here and happily hereafter Divinity is the true wisdome of divine things divinely revealed to us to live well and blessedly or for our eternall salvation It is disputed whether Theology be Sapience or Science The genus of it is sapience or wisdome which agreeth first with Scripture 1 Cor. 2. 6 7. Col. 1. 19. 2. 3. Prov. 2. 3. Secondly with reason for 1. Wisdome is conversant about the highest things and most remote from sences so Divinity is conversant about the sublimest mysteries of all 2. Wisdome hath a most certaine knowledge founded on most certaine principles there can be no knowledge more certaine then that of faith which is proper to Divinity The difference lurketh in the subject wisdome or prudence is either morall or religious all wisdome whether morall and ethicall politicall or oeconomicall is excluded in the definition and this wisdome is restrained to divine things or all those offices of piety in which we are obliged by God to our neighbour The third thing in the definition is the manner of knowing which in divinity is singular and different from all other arts viz. by Divine revelation The fourth and last thing in the definition is the end of Divinity which is 1. chiefest the glory of God 2. next a good and blessed life or eternall salvation begun in this life by the communion of grace and holinesse but perfected in the life to come by the fruition of glory This end hath divers names in Scripture it is called the knowledge of God John 17. 3. partaking of the Divine nature 2 Pet. 1. 4. Likenesse to God 1 John 3. 2. Eternall salvation the vision and fruition of God as the chiefest good The next end of Divinity in respect of man is eternal life or salvation of which there are two degrees 1. more imperfect begun in this life which is called consolation the chiefest joy and peace of conscience arising 1. from a confidence of the pardon of sinnes and the punishments due to sinnes 2. From the beginning of our sanctification and conformity with God with a hope and taste of future perfection in both 2. More perfect and consummate after this life arising from a full fruition of God when the
these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practice it with obedience Reading the Scripture is a rehearsing out of the booke such things as are there written barely without any interpretation It is to be done publikely as it was in the Synagogues of the Jewes who had the reading of the Law and Prophets amongst them the Prophets were read in their eares every day saith Paul and after the lecture of the Law and the Prophets in another place We honour God more by a publique then a private reading of it 2. Privately the godly Jewes of Berea did search the Scriptures and the King is commanded to read in the Law Some good Divines hold that the Scriptures barely read though preaching be not joyned with it may be the instrument of regeneration since the doctrine of the Gospell is called the ministration of the Spirit Psal. 19. the law of the Lord converteth the soule it is so when not preached but the word of God is made effectuall 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 bare 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 the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to doe in a right manner we shall attaine true knowledge of the way to Heaven and also grace and help to walke in that way If the Lord should deny to any man the publique helps of preaching and conference yet if that man should constantly reade the word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the truth and attaine saving grace the word would illighten and convert but if God afford publique preaching and interpretation we must use that too as a principall ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sence of it to us Psal. 119. 18. JAmes 1. 5 17. and with a resolution to put in practice that which we learne Jam. 1. 25. Matth. 7. 24. and we shall finde the word read Gods power to our edification and salvation Onely a Spirituall understanding can discerne an excellency in the Scripture Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis 2. Diligently attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greeke word be a metaphor from hunting dogges or from diggers in mines both import diligence It was a solemne speech used in holy actions hoc age The passions of the Martyrs may be read when their anniversarie daies are celebrated Whence the name of Legends Chamier 3. Orderly that we may be better acquained with the whole body of the Scriptures We should reade on in Chronicles and Ezra and other places wherein are nothing but names and Genealogies to shew our obedience to God in reading over all his sacred word and we shall after reape profit by that we understand not for the present though it will be convenient to begin with the new Testament as more plain before we reade the old 4. With faith Heb. 4. 2. The word of God consisteth of foure parts 1. History 2. Commandements 3. Promises 4. Threats All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing onely by the word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise againe at the last day Job 19. 26. 2 All precepts Genes 22. 6. Abraham went doing that commandement though strange 3 All promises as that God could give Abraham when he was 100 yeeres old a seed and posterity which should be as innumerable as the Stars in the Firmament Genes 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13. 17. though unlikely Noab believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Jonah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando severitas Spanhemius or at de officio Theologi 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our owne benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the yeere The number of Chapters while you are reading the old Testament is for the most part three a day and when you come to the new Testament it is but two sometimes where the matter is Historicall or Typicall or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the word of God now understood and so fix it in our minds One defines meditation thus It is an action of the soule calling things to mind or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himselfe and is a setting ones selfe seriously to consider in his mind and apply to his owne soule some necessary truth of Gods word till the mind be informed and the heart affected as the nature thereof requires and is the wholesomest and usefullest of all exercises of piety This is to ingrast the word into ones soule to give the seed much earth this is to bind it to the Tables of our heart and to hide it in the furrows of our soules this is to digest it and make it our owne 3. We must apply to our owne use whatsoever things we reade and understand the precepts and examples of the Law to instruct our life the promises and comforts of the Gospell to confirme our faith It serves for thankfulnesse 1. that now we have the Scripture the world was a long time without it it was the more wicked because they had no canon of Scripture We are not like to erre by tradition as former ages have done 2. That we have so great a
and Prophets Matth. 5. 17. 7. 12. 11. 13. 20. 40. Acts 13. 15. 24. 14. 26. 22. 28. 23. Rom. 3. 21. or Moses and the Prophets Luke 24. 27. 16. 29. or in the Scriptures of the Prophets Rom. 16. 26. or the Prophets alone Luke 1. 70. 24. 25 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy writer The Jewes and the Ancient reckon 22 Bookes in the old Testament according to the number of the Letters of the Alphabet for memory sake Ruth being joyned with the Booke of Judges and the Lamentations being annexed to Jeremy their Author Hebraeis sunt initiales medianae literae 22 finales quinque Quamobrem V. T. modo in 22. modo in 27. libros partiuntur All the bookes of both Testaments are 66. 39 of the old and 27 of the new Testament Some would have Hugo Cardinall to be the first Authour of that division of the Bible into Chapters which we now follow No man put the verses in the Latine Bibles before Robert Stephen and for the new Testament he performed that first being holpen by no Booke Greeke or Latine Vide Croii observat in novum Testam c. 7. This arithmeticall distinction of Chapters which we have in our Bibles was not from the first authours Of which that is an evident token that in all the quotations which are read in the new Testament out of the old there is not found any mention of the Chapter which would not have been altogether omitted if all the Bibles had then been distinguished by Chapters as ours distinguishing of the Bible into Chapters and Verses much helpes the reader but it sometimes obscures the sense Dr Raynolds gives this counsell to young Students in the study of Divinity that they first take their greatest travell with the helpe of some learned interpreter in understanding St Johns Gospell and the Epistle to the Romans the sum of the new Testament Esay the Prophet and the Psalmes of David the summe of the old and in the rest they shall doe well also if in harder places they use the judgement of some godly writer as Calvin and Peter Martyr who have written best on the most part of the old Testament The Bookes of the old Testament are 1. Legall 2. Historicall 3. Poeticall 4. Propheticall 1. Legall which the Hebrews call from the chiefe part Torah Deut. 31. 9. 33. 4. the Grecians from the number Pentateuch the five Bookes of Moses Genesis Exodus Leviticus Numbers Deuteronomy all written by Moses as it is commonly agreed except the last Chapter in the end of Deuteronomy concerning his death written by Joshua In which five Bookes are described the things done in the Church from the beginning of the world to the death of Moses The Sadduces as some say received no other Scripture but these five Bookes of Moses therefore Christ Matth. 23. 32. proves the resurrection of the dead which they denied out of the second Booke of Moses but Scultetus saith that they rejected not the Prophets l. 1. exercit evang c. 22. Anciently it was not the custome of holy writers to adde Titles to what they had written but either left their workes altogether without Titles or the first words were Titles the Titles now in use as Genesis Exodus were prefixed according to the arbitrement of men and the like is to be thought of those before the historicall bookes of the new Testament as Matthew Marke Luke John With the Hebrews the Titles of bookes are taken sometimes from the subject matter or argument as in the bookes of Judges Ruth Kings Proverbs and others of that kinde sometimes from the Authors or amanuenses rather as in the bookes of Joshua and the Prophets sometimes from the initiall words with which the bookes begin which Jerome followes The Bookes of Moses are denominated from the initiall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in principie i. e. Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina h. e. Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. vocavit h. e. Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. in deserto i. e. Numeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. verba sive Deuteronomium These are subdivided againe into 54 Sections that the reading of them may be finished in so many Sabbaths which is signified Acts 15. 12. Junius Ainsworth and Amama with Calvin Cornelius a Lapide and Piscator have done well on the Pentateuch 1. Genesis in Hebrew Bereshith the first word of the book by the Septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appellation the Latine Church retained because it sets forth the first generation of things Ch. 2. v. 4. and of Adam or mankind Gen. 5. 1. It consists of 50 Chapters and containes a History of 2368 yeeres from the creation of the world to the death of Joseph The best Expositors of this booke are Mercer River Pareus Caelvin Peter Martyr on 40 Chapters Willet Ainsworth Origen upon the Canticles and Jerome upon Ezekiel say that the Hebrewes forbad those that had not attained to the age of the Priesthood and judgement viz. 30 yeeres to reade in three bookes 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 booke 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 chiefe parts of it 2 Exodus The second booke of Moses is called in Hebrew Shemoth in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of 40 Chapters and containes a History say Junius and Tremelius of 142 yeeres viz. from the death of Joseph even to the building of the Tabernacle The best Expositors of it are Rivet Willet Calvin Ainsworth 3 Leviticus in Hebrew Vaiicra in Greeke and Latine Leviticus from the matter which it handleth because it treats especially of the Leviticall Priesthood and the Leviticall or Ceremoniall Lawes in it It consists of 27 Chapters and containes a History of one Moneth viz. of the first in the second yeere after their going out of Egypt The best Expositors of it are Calvin Ainswarth and Willet 4 Numbers in Hebrew Vaie dabber in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 booke It containes a History of 38 yeeres and consists of 36 Chapters The
best Expositors of it are Calvin Attersoll Ainsworth 5 Deuteronomy in Hebrew Haddebarim from the first words in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retaines because it containes a second repetition of many necessary points of the Law It consists of 34 Chapters and containes a history of the two last moneths of the yeere Some say concerning the 34 Ch. 10. that part of it was written by Ezra contemporary with Malachy The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2 Historicall 1. Before the Captivity Joshua Judges Ruth Samuel Kings 2 After the Captivity both the Chronicles Ezra Nehemiah The sixth Booke in the old Testament is called Joshua because it containes a History of things done by Joshua 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 24 Chapters and containes a History of 18 yeeres viz. from the death of Moses even to the death of Joshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh booke is called Shophetim Judges because it containes things done under the government of the 12 Judges There is nothing certaine of the authour of this Booke 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 Joshua even to the Priesthood of Eli. It consists of 21 â—â—hapters and containes a History of 299 yeeres say some of 300 at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the authour of which booke is unknowne many thinke it was written by Samuel who added this as a part or conclusion of the booke of Judges It consists of foure Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Deusius Wolphius Lavater Topsell The ninth in order are the two bookes of Samuel which containe in them an History of 120 yâ—eres The first beginning an History of 80 yeeres of 40 under Eli 1 Sam. 4. 18. and of 40 under Samuel and Saul Acts. 13. 21. and consists of 31 Chapters The second Booke is a History of 40 yeeres even from the death of Saul to the end of Davids Kingdome and consists of 24 Chapters These two Bookes in the Originall have two severall 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 Bookes and in opposition to that of Judges for as in that Story the Regiment of Judges was described in one Booke 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 principall subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principall Prophesie which seemed to remaine in great doubtfulnesse at least when he ended his daies was fully accomplished in establishing the Kingdome upon the person and family of David the sonne of Jesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Bookes of Scripture The tenth is the two Bookes of the Kings in Hebrew Melachim is Greeke 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 Judah This History was written by divers Prophets but who digested it into one Volume is uncertaine many ascribe it unto Esdras The first Booke consists of 22 Chapters and containes a History of 118 yeeres The second Booke consists of 25 Chapters and containes a History of 320 yeeres The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Booke is the two Bookes of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greekes and Latines divide it into two with the Greekes it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum because he summarily explaines somethings either omitted or not fully described in the Pentateuch the bookes of Joshua Judges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retaines in the Dutch version of the Bible There is nothing certaine of the authour of these Bookes though Esdras be thought to be the authour The first Booke consists of 29 Chapters and containes a History of 2985 yeeres viz. from the creation of the world even to the Kingdome of Salomon The second consists of 32 Chapters and describes a History from the beginning of the Kingdome of Salomon even to the returne out of the captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly the two Bookes of Ezra they are counted for one Volume with the Hebrewes the Greekes and Latines devide them into two Bookes and assigne the first to Ezra the second to Nehemiah Ezra was so called from the Authour which was a Scribe most skild in the law of God as appeares in the 7 Chap. 1 6 11 verses The best Expositors of it are Junius and Wolphius Nehemiah It is called by the Latines the second Booke of Ezra because the History begun by Ezra is continued in it but usually Nehemiah because it was written by him and also because it containes the re-edifying of the City of Jerusalem caused by Nehemiah It consists of 13 Chapters and containes a Hiâ—tory of 55 yeeres viz. from the 20 yeere of Artaxerxes to the Kingdome of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Booke is Esther called in Hebrew the Volume of Esther Many of the Jewes thinke this Booke was written by Mordechai which those words in the 9 Chap. v. 20. 23. seem to favour Isidore saith Esdras is thought to have written Esther but some say it was composed after by another Moses Camius saith it was written by the men of the great Synagogue Philo Judaeus saith Joachim a Priest of the Hebrewes sonne of the hight Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It consists of ten Chapters and containes a History of 10 or as others will of 20 yeeres concerning the preservation of the Church of the Jewes in Persia by Hester Drusius Serrarius and Merlin have done well on this Booke 3.
authority as you may see in his Euchirid lib. 1. c. 8. and l. 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 esteeme it none of Pauls are first that his name is not prefixed as in all the epistles undoubtedly knowne to be his Another reason is that this writer confesseth that he received the doctrine of the Gospell not of Christ himselfe but of those which heard it of Christ Heb. 2. 3. whereas Paul received his doctrine immediately from Christ and heard it himselfe of Christ and not of them that heard it from him To the first objection by Fulke it is easily answered the diversity of stile doth not prove that Paul was not the authour of this epistle for as men have written divers things in divers stiles 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 it 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 Jerome and from him Beza and Bellarmine both thus answer 2. The Authour of this epistle did conâ—eale his name that thereby he might not offend the weake Jewes 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 Greeke copies one excepted Other bookes have no name prefixed as the first epistle of John hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himselfe among the hearers of the Apostles to avoyd the envy of Apostleship see 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Austin Ambrose Gregory and many moderne writers of note as Beza Bellarmine Gerhard Capâ—llus Martinius Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Authour of this Epistle commends a certaine famous Disciple Timothy Chap. 13. v. 23. but none had such a one but Paul 2. He remembers his bonds Chap. 10. v. 34. which is a usuall thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same axomes with Paul compare Heb. 1. â— 3. with Col. 1. 14 15 16 17. Heb. 5. 12 13. with 1 Cor. 3. 1 2. and divers other places Paul saith by that signe his Epistles may be known and distinguished from others viz. that subscription the grace of our Lord 2 Thes. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeale for the salvation of the Hebrews Rom. 9. 3. makes it propable that he would write unto them Some thinke it may be gathered from that place 2 Pet. 3. 15. Beza having alledged foure reasons urged by some why this Epistle 〈◊〉 not be written by Paul saith Opponitur his omnibus que scribuntur 2 Pet. 3. 15. quae certe videntur hanc Epistolam velut intento digito mâ—nstrare 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 truely dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Wâ—ltberi officinam Biblicam Whitakeri controvers 1. quest jam de Script cap. 16. Some thinke as I have touched it before that this Epistle was originally written in Hebrew but the stile and phrase of this Epistle doe Graecam redolere eloquentiam non Hebraeâ—m 2. If it was written in Hebrew the Hebraismes would appeare in the Greeke 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 Ch. 7. interprets the Hebrew name Melchisedech King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Junius in his paralels holds it to be Pauls and written in Greeke Ribera and Ludovieus a Teâ—a two Papists have written on this Epistle Pareus and Dixon have done best on the whole Booke and Mr Dearing on six Chapters Vâ—etius much commends Gâ—marus There is a good English Expositor on this Epistle lately put forth called the Expiation of a Sinner Those seven Epistles written by JAmes Peter John and Jude have unfit Titles prefixed before them in that they are called sometime Canonicall specially of the Latine Church and sometime Catholicke chiefly of the Greeke Church neither of which were given them by any Apostle or Apostolicke writer Yet though this title Catholicke 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 Canonicall set before them as some bookes of the old Testament were termed Hagiographa by the Jewes 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 Catholique is as unsit as the former therefore the Rhemists unjustly blame us for leaving out that Title in our English Bibles for it is well knowne that that Title is not given by the Holy Ghost but by the Scholiast who tooke it from Eusebius Generall is a meere English term of no doubtfull signiâ—ication Catholicke is both Greeke and by their saying of double and therefore doubtfull signification The Syriack interpter hath this inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Jacobi Petri Johannis For the Syrians doe not esteem the second of Peter nor the second and third of John nor the Epistle of Jude Canonicall The Apostles JAmes Peter John and Jude have publisht seven Epistles as mysticall as succinct both short and long short in words long in sence and meaning JAmes For the difference which seemes to be between Jam. 2. 21 22. and Rom. 4. 2. 3. 28. most likely this booke was doubted of in ancient times as Eusebius and Jerome witnesse But yet then also publiquely 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 againe reject it Erasmus assents to Luther and Musâ—ulus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of
extoll this Latine edition and contend that it is not onely far better than all the Latine versions but then the Greeke it sele which is the Prototype Before we come to defend our owne or disprove that opinion of the Papists it is necessary first rightly and fully to state the question and to premise some things concerning the severall versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee dialect to be authenticall because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine truth should be originally written 1. For the more credit of the stories the Lord bringeth forth forraigne Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sinnes and impieties of that Nation and the judgements that should befall to testifie unto all the truth of God therefore in generall the alteration of the terrene States and Kingdomes is shadowed forth and published in the Chaldee tongue that the Gentiles might take knowledge thereof but the particular Histories of the comming of the Messias of his Office and Kingdome and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew tongue as more especially concerning them Likewise it pleased God for the better credit of the story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and rescrips of the Kings are delivered in the Chaldee speech as taken out of their publique Acts and Records and that the History in Daniel set forth in the Chaldee speech gaining him respect with the Chaldeans might stirre up the Jewes to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabique in Job as some learned say we doe not exclude them from authentique authority for we say the whole old Testament for the most part in Hebrew and few parcels in Chaldee are the authentique edition of the old Testament The Greeke copies of the new Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospell of Matthew and the Epistle to the Hebrews being written in Hebrew and Marke in Latine we have refuted that opinion already the Greeke edition of those three Bookes as well as of all the other of the new Testament is authenticall The versions of the Scripture are either the Chaldee and Greeke of the old Testament the Syriacke and Arabicke of the new the Latine Italian French and English of both Testaments All the versions of the sacred Scripture have so far divine authority as they agree with the originall tongue and to say that any Translation is pure and uncorrupt and that the very fountaines are muddy is both a foolish and impions blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idiomes therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church how ever it failed in some things yet following the truth constantly in the more principall and necessary things might be sufficient to all for wholsome instruction The versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him againe the Vulgar Osiander LXX varie The Chaldee Edition of the old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kind of distinction to speake accurately between the Chaldee Paraphrase and Targum Targum being a generall word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three authors of it as it is reported according to the threefold difference of the Hebrew bookes Rabbi Achilam or Aquila who is vulgarly called Onkelos upon the five bookes of Moses Rabbi Jonathan the sonne of Vziel upon the former and later Prophets Rabbi Joseph coecus or as some will a certaine Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Jonathan are the ancienter and certioris fidei that upon the Hagiographa is far later and lesse certaine it being doubtfull both who was the authour and in what age it was made The common opinion concerning Onkelos and Jonathan is that one wrote a little before Christ the other a little after him Capellus lib. 1. de punctorum Hebraieorum antiquitote cap. 1. Helvicus de Chaldaicis Paraphrasibus ◠2. These Paraphrases among the Jewes saith Helvicus sunt autoritatis plane aequalis ipsi Scripturae Hebraicae neque 〈◊〉 habent illis contradicere Quorunt Paraphrasin nemo doctus non suspicit saith Capellus of Onkelos and Jonathan The use of them is very great 1 to illustrate the Hebrew Text by circumstances or a more full explication of it 2. To confirme the integrity of the Hebrew text Gen. 3. 15. 3. In controversies against the Jewes In controversiis Judaicis praecipuum robur obtinent saith Helvicus Gen. 49. 10. The Chaldee Paraphrasts both of them most excellently expound the place which themselves understood not being like therein to Virgils Bees which make Honey for others and not themselves First Onkelos interpreteth it in this manner A Magistrate exercising authority of the house of Juda shall not depart nor a Scribe of his posterity for ever till Christ come to whom the Kingdome pertaineth and him shall the people obey The other called the Interpreter of Jerusalem thus Kings of the house of Juda shall not faile neither skilfull Law-teachers of his posterity unto the time wherein the King Christ shall come unto whom the Kingdome pertaineth and all the Kingdomes of the Earth shall be subdued unto him If Christ came when authority was gone and authority went away at Jerusalems fall needs must one comming of Christ be referred to the overthrow of that City The Talmundici and latter Rabbines Rabbi Sal. Jarchi Rabbi Dav. Kimchi expound it of the Messiah as Buxtorf shews There are many profitable explications in that Paraphase on the Pentateuch but it is too late to be of authentique authority and the other Chaldee Paraphrases that excepted
us to the Scripture to learn the doctrine of salvation Luke 16. 29. and proveth his doctrine out of Moses and the Prophets Not after Christs coming then the Testimonies cited 〈◊〉 Christ and his Apostles would have been expunged by them and the speciall prophesies concerning Christ But they are all extant The Jewes have and yet still doe keep the holy Text of Scripture most religiously carefully which may appeare since as Johannes Isaac contra Lind in l. 2. a Learned Jew writeth that there are above 200 arguments against the Jewes opinion more evident and expresse in the Hebrew Text of the old Testament then there be in the Latine translation From the dayes of our Saviour Christ untill this time the Jewes keep the Scripture with so great reverence saith the same Isaac ut jejunium indicunt si illa in terram ceciderit they publish a Fast if it fall upon the ground This Testimony of Isaac Levita is the more to be esteemed because he was Lindans own Master and professor of the Hebrew tongue in the university of Coolen and hath written 3. Bookes in the defence of the Hebrew truth against the cavils of his Scholler Arias Mâ—ntanus for his rare skill of tongues and arts was put in trust by King Philip to set forth the Bible in Hebrew Greek and Latine wherein he hath reproved that Treatise of Lindan and disclosed his folly Muis who hath written a Commentary on the Psalmes a great Hebrician and learned Papist hath written against Morinus about this Subject The most learned Papists Senensis Bannes Lorinus Pagnine Brixianus Valla Andradius and Bellarmine hold that the Jews did not maliciously corrupt the hebrew text Josephus l. 1. contra Appian who lived after our Saviour saith that the Jewes did keep the holy Scripture with so great fidelity that they would rather dye then change or alter any thing in it Euseb. Eccles. Hist. l. 3. cap. 10. teacheth the same thing The Stupendious diligence of the Massorites in numbring of the words and Letters with the variations of pointing and writing lâ—â—st any place or suspicion should be given of falsifying it seemes to be a good plea also against the Jewes wilfull depraving of Scripture Paulo post Hieronymum confecta est massora quam utilissimum thesaurum Arias appellaâ— Chamierus If Origen or Jerome the two chiefest Hebricians among the Fathers had had the least suspicion of this they would never have bestowed so much time in the learning of this tongue nor have taken such indefatigable paines in translating the Bibles out of Hebrew Yet Morinus would seeme to give answer to this viz. that we might convince the Jewes out of their own Books Jerome doth in a thousand places call it the Hebrew truth fontem limpidissimum and preferres it before the translation of the Septuagint and all other versions whatsoever He cals the Hebrew in the old and Greek in the New Testament fontes veritatis Farther if the Jewes would have corrupted the Scripture they could not for the Books were dispersed throughout the whole world how could the Jewes then being so farre dispersed themselves conferre together and corrupt them all with one consent The Books were not onely in the hands of the Jewes but of Christians also and in their Custody and they would never have suffered the Books of the old Testament which are the foundation of faith and life to be corrupted Adde if the Jewes would have corrupted the Scripture they would have corrupted those places which make most against them concerning Christs person and office as that prophesie 9. of Dan. of the Messiahs coming before the destruction of Jerusalem that Hag. 2. 9. which setteth out the glory of the second Temple to be greater then the glory of the first in regard of the presence of the Lord in it that Gen. 49. 10. who is such a stranger in the Jewish controversies as to be Ignorant how stoutly and pertinaciously many of the Jewes deny that by Shilo there is understood the Messias but the threefold Paraphrase there hath expressely added the word Messias and stops the mouths of the Jewes who must not deny their authority so that they feare nothing more then to contest with those Christians who read and understand the Chaldee Paraphrases and interpretations of the Rabbines See Master Mede on that Text. Psalme 2. 12. where the vulgar Latine hath apprehendite disciplinam quae lectio nihil magnificum de Christo praedicat the Hebrewes read osculamini filium which is more forcible to prove the mystery of Christs Kingdome and celebrate his ample dominion over all That place 53. of Esay containes both the prophesie and whole passion of Christ in it selfe Yet what is wanting there in the Hebrew Text is there a letter taken away or altered to violate the sense of the mysteries Isaac Levita saith that this Chapter converted him that he read it over more then a thousand times and compared it with many translations and that more of the mystery of Christ is contained in it than in any translation whatsoever He addeth further that disputing with five Rabbines at Frankford he urged this Chapter against them and thereby brought them into those straights and so stopped their mouths that they could not reply to his arguments We have the second Psalme the 21. the 110. and all others entire and complete in which there are most manifest prophesies concerning Christ. There are many besides the Papists who have stood for the uncorrupt truth of the fountaines and have defended the Jews faithfulnesse in preserving the Hebrew Copies as Whitaker Lubbertas Junius Ames Rivet and others But none hath performed more for the vindicating of particular places which are either suspected or openly charged of corruption by certain Papists then Salomon Glassius a most learned man who in his Philologia sacra hath vindicated 72 places of the Old Testament and 20. of the New All know that that place in the 7th of Esay a virgin shall conceive was constantly objected to the Jewes from the beginning and yet they have left it untouched Chamier de Canone l. 12. c. 4 Objections of the Papist against the purity of the Hebrew Text in the old Testament Bellarmine onely produceth 5. places of Scripture in which he indevours to prove not that the Hebrew text is corrupted by the labour or malice of the Jewes that opinion he evidently and solidly refutes yet that it is not altogether pure and perfect but hath its errours brought in from the negligence of the Scribes and Ignorance of the Rabbines Cotton saith the originals are miserably corrupted and that there is a multitude almost incredible of depravations and falsifications made by the Rabbines and Massorites But Bellarmine who was more learned than he and from whom he hath stollen a great part of his Book against the Genevah translations doth sufficiently confute him Ob. Ps. 22. 16. There is no Christian but
there contained and the benefit and good that foloweth of it we receive upon tradition though the thing it selfe we receive not for tradition Of this sort is the Baptisme of Infants which may be named a Tradition because it is not expressely delivered in Scripture that the Apostles did Baptize Infants nor any expresse precept there found that they should so doe 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 Maldonate both doe confesse that the Baptisme of Infants may be proved by the Scripture and therefore Maldonate concludes nobis verò traditio non est Bellarmine * as Whitaker shewes contradicts himselfe for first he saith that the Baptisme of Infants is an unwritten tradition and after that the Catholicks can prove Baptisme 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 practise 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 Apostolicall 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 distinct explication of those principall Articles gathered into an Epitome wherein are implyed and whence are inferred all conclusions Theologicall 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 selfe 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 voyce or by writing 2. In speciall it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies rites expressely contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but onely delivered by lively voyce 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 externall government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. 23. 2. In ill part it noteth the vaine idle and unwarrantable inventions of men whether Doctrine or Rites Matthew 15. 3. Marke 7. 8 9. When the Fathers speake 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 Ecclesiastill policy D. 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 doctrin was necessary to salvation not revealed by the Prophets and Apostles 2. The Prophets and Christ and his Apostles condemne Traditions Esay 29. 13. Mathew 15. 3. 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandement and Scriptures to Traditions therefore he condemnes Traditions not written If the Jewes might not adde to the Bookes of Moses then much lesse may wee adde to the Canon of Scripture so much increased since 3. Those things which proceede from the will of God onely can be made knowne to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceede from the Will of God onely Mathew 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he Preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. John 20. ult whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternall salvation followeth Bellarmin saith John speakes onely of the miracles of Christ that hee wrote not all because those sufficed to perswade the World that Christ was the Sonne of God Those words indeede in the 30 Verse are to be understood of Christs Miracles but those in the 31. Verse rather are to be generally interpreted for the History onely of the Miracles sufficeth not to obtaine Faith or Life The question betwixt the Papists and us is de ipsa doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintaine that there bee doctrinall Traditions or Traditions containing Articles of Faith and substantiall matters of Divine worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papall Monarchy Bellarmin and before him Peresius distinguisheth Traditions both from the authours and the matter From the Authours into Divine Apostolicall and Ecclesiasticall From the matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the worship and service of God any of which we deny to be but what are comprised in the written Word of God Apostolike Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memoriall of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jewes Sabbath to the day of Christs Resurrection Ecclesiasticall ancient Customes which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely foure Gospels of Manners as the signe of the Crosse made in the forehead Fasts and Feastings to be observed on cetaine dayes Perpetuall which are to bee kept to the end of the World Temporall for a certaine time as the observation of certaine legall Ceremonies even to the â—ull publishing of the Gospell Universall Traditions which are delivered to the whole Church to be kept as the observation of Easter Whitsontide and other great Feasts Particular which is delivered to one or more Churches as in the
faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and cleare light of the Gospell should be to no purpose if the Scriptures should not â—e plaine in things necessary to salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weaknesse of our understanding corrupted by naturall ignorance or blinded by divine punishment and câ—rse therefore it no more followes from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Bookes of Euclide are not perfect elements of Geometry because there are some abstruse theoremes in them which every vulgar Geometrician can not demonstrate or that Aristotles Organon is not a perfect Systeme of Logicke because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plaine and obscure in a threefold respect 1. They are plaine and easie to be understood by all men in Fundamentals and the Speciall points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unlesse by those whose minds the God of this world hath blinded if they be obscure in some lesse principall and circumstantiall matters there is need of interpretation that the meaning may be more clearely unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plaine and pe picuous to whom alone it is destinated and whose minds the Holy Ghost will inlighten by the Scripture John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19. 7. Matth. 11. 5. and 25. 25. Psal. 9. 10. 12. 13. 14. Yet the flesh and unregenerate part in them puts in impediments but that Ignorance is removed at last Luke 8. 10 The reprobates continue involved in perpetuall darknesse and blinded with Ignorance hypocrisie covetousnesse pride and contempt of divine learning even seeing they see not Psal. 36. 3. Esay 29 9. Jer. 5. 21. Esay 6. 9. 2 Cor. 3. 14. there is a vaile over their hearts 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then in a Trades-man and Husband-man yet it is an 〈◊〉 Rule to every one in his Vocation 2. Of capacities and wits for every one hath his measure of gifts so among Ministers some understanâ— the Word more obscurely some more plainly yet it is to all a perfect rule according to the measure of Gifts 3 Of times all things are not equally obscure or perspicuous to all ages many things are better understood now then in times past as the prophesies and predictions of Christ and the times of the Gospell so in the Mysteries of the Revelation the exposition rather of moderne Interpreters then Fathers is to be received because in our times not theirs there is an accomplishment of those Prophesies and many things were more clearely knowne by them in those dayes the Ceremonies and Types of Moses his Law were better perceived by the Jewes then us God the Author of the Scripture could speak perspicuously for he is wisdom it selfe and He would speake so because he caused the Scripture to be written to instruct us to our eternall salvation Rom. 15. 4. and he commands us to seek in the Scripture eternall life We do not account the prophecy of Esay touching Christ which the Eunuch read to be a dark and obsure prediction but wee know it was cleare and plaine enough though the Eunuch a raw Proselyte understood not the meaning of it The Fathers proved their opinions out of the Scriptures therefore the Scriptures are more clear then the writings and commentaries of the Fathers To every one which readeth with humility and invocation of God the Booke of the Apooalypse the obscurest and hardest Booke to understand of all other blessednesse is promised which when it cannot beâ—all to any that understandeth nothing it is manifest that the promise of blessednesse includeth a warrant of understanding of it so much as is necessary to salvation We affirme that many places in the Scripture are very obscure and that either from the obscurity of the things as in the Prophesies of future things the event must interprete them as Daniels Prophecies of the foure Monarchies were in times past very darke but easier since when all things were fulfilled so the comming of Antichrist in the new Testament drew the Fathers into divers opinions so even yet there are many things obscure in the Revelation which are not accomplished So those things which are spoken of the Messiah in the old Testament are either not understood or not fully without the new Testament Sometimes the ambiguity of words breedes a difficulty as I and the Fathers are one the Arrians understood it of a union of will as when Christ prayed John 17. that the Disciples might be one Hitherto may be referred those places which are to be understood allegorically as the Canticles the first Chapter of Ezechiel 3. Some places are obscure from the ignorance of ancient Rites and Customes as that place 1 Cor. 15. 29. of Baptizing for the dead is diversly explained by interpreters both old and new There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custome of some who Baptized the living for the dead Piscator Bucane say the custome of the ancient Church is noted here who Baptized Christians at the Graves that so it might be a symbole of their beliefe and confession of the Resurrection of the Dead Tarnovius proves that that rite was not in use in the Apostles time Calvin interprets it of those who were Baptized when they were ready to die but Beza thinkes by Baptizing is understood the 〈◊〉 of washing the bodies before the Buriall Andreas Hyperius sheweth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae Estius and Dr. Hall on the hard places of Scripture Divers reaâ—ons may be rendred why God would have many things in the Scripture obscure and difficult 1. To
make us deligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating Searching and Comparing the Scriptures 2. To remove disdaine from us we quickly slight those things that are easily 3. That we might more prize Heavenly truths gotten with much labour 4. To tame our arrogance and reprove our ignorance John 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travell the harder places may be opened to the people Heare the Lamb may wade and the Elephant may swim saith Gregory The Scriptures have hoth milk for Babes and strong meate for men saith Austin It is a note of a learned Interpreter that the benefit of knowing the prophecies concerning the Church Christ before hee was slain had it not so as Hee had after his death it was the purchase of the Blood of Christ to have those things opened We doe noâ— therefore hold that the Scripture is every where so plaine and evident that it needs no interpration as our adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists first that all points of Faith necessary to salvation and weighâ—y matters pâ—rtaining to Religion are plainely set forth in the Scriptures 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the meanes they may come to the understanding of Therefore I migh save that labour in answering the Arguments of our adversaries since they are of no force against us not indeed touch our cause proving only that some places in the Scripture are difficult which we deny not But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture and then refute their own Objections First when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse which it would not if it selfe were obscure Bellarmine answereth that those places are not to be understood of all the Scripture but only of the Commandements and that these also are called a light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speakes not only of the precepts of the Decalogue but of all the Scripture of the old Testament which if it be light much more shall the Scripture of the new Testament and therefore the whole body of Scriptures which the Christians now have shall be light Secondly that place 119. Psal. 130 doth not speake of the precepts alone of thy words by which is signified the whole Scripture in the 19 Psalme David speaketh of the word of God in generall which he adorâ—eth with many titles the Law or Doctrine of the Lord the Testimony of the Lord the Statutes of the Lord the Precepts of the Lord the Feare of the Lord it is so called metonymically because it teacheth us the Feare and Reverence of the Lord hee saith this Doctrine is perfect converts the soule and makes wise the simple therefore he understands the whole Scripture the mistresse of true and perfect wisdome Secondly it is called a light because it hath light iâ— it selfe and because it ilâ—ightneth others unlesse they be quite blind or willingly turn away their eyes from this light Thirdly if the Commandements bee easy the rest of the Scriptures is likewise as the Prophets and Historicall Books being but commentaries and expositions of the Decalogue That evasion of the Papists will not serve their turnes that the Scripture is a light in it selfe but not quoad nos as if the Scripture were a light under the bushell for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple It was a smart answer which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plaine then Thou shall not commit adultery The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture 2 Pet. 3. 16. Peter saith there that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction First Peter reâ—traineth the difficulty of Pauls writings to that point himselfe presently wrote of touching the end of the World therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly even in that point he affirmeth that some things only are hard and not all Thirdly the understanding of the Scriptures dâ—pendeth not principally on the sharpenesse of mens wits or their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unlearnednesse of such as deale with them cannot thereby be understood to speake that of the body of the Church and of the people Laurentius in his Book intitled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explieatio locorum difficilium in Epistolis Paulinis reckons up 40 hard places in Pauls Epistles Rom. 1. 19. 20. 28. and 2. 12. 13 14 15. and 4 5. and 5 6. 12 13 14 15. 20. and 7. 9. 14. and 8. 3. 4. 19 20 21 22. and 9. 3. 11. 12. 13. 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1. 7. 10 11 12 13 14 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15 16. and 3. 6. 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alleage Psal. 119. 18.
the Evnuch and Luke 24. 45. also the divers expositions of old and New writers The first place is directly against them for teaching that it is the gift of Gods Holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luke 24. 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers or the word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the word and that in the highest and most excellent degree of Ministery in the world which was the Aposâ—leship The cause oâ— want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not cleerly paricularly and sufficiently know them For that place in the 8th of the Acts it is to be understood comparatively viz. that a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the indeavor of the Eunuch searching the Scriptures by sending of Philip will never suffer those which seek him in carefull reading of his word to goe away ashamed without finding that which they seeke for in directing unto him some lawfull sufficient ministery to instruct him by The mystery of the Gospell then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himselfe in reading of it The multitude of Commentaries was not so necessary because the Scripture might have beene understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate expositions on the Scripture That was a witty speech of Maldonates on Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset Secondly These Commentaries are publisht that the Scriptures may better and more easiely be understood 3. The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many commentaries of the Ancients upon the Creed as Ruffinus Augustine Cyrill Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezechiel Zachary or throng of much matter in few words as are in the Old Testament the Poeticall Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophesie of Hosea CHAP. IX Of the Interpretation of Scripture THis question divides it selfe into 3 parts First concerning the divers senses of the Scripture Secondly to whom the chiefe authority to expound Scripture is committed Thirdly what meanes must be used in the interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is 2 fold One of the words which is called version or Translation this hath been handled already 2. Of things which is called explication the finding out of the meaning of any place which is more Theologicall the other being rather Grammaticall And this signification of the thing they commonly call the sence Nehem. 8. 9. Interpreting Scripture is 1. Ancient Nehem. 8. 8. 2. Honourable Marke 4. 34. The Scripture hath often two senses one of which the latter Divines call Literall Grammaticall or Historicall another mysticall or Spirituall The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand The right expounding of Scripture consists in 2 things 1. In giving the right sense 2. In a right application of the same 1. Cor. 14. 3. The Literall sense is that which the letter it selfe or the words taken in their genuine signification carry And because the genuine signification of the words is that in which the Author useth them whether speaking properly or figuratively therefore the literall sense is subdivided into plaine and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith 10. John 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jewes The mysticall of spirituall sense is that in which the thing exprest in the literall sense signifieth another thing in a mystery for the shadowing out of which it was used by God The waters of the Floud with which the Arke was upheld signified Baptisme by which the Church is saved under the new Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passeover unto the Lord is spoken figuratively the other words properly The mysticall sense is the bones of Christ were no more broken then of the Paschall Lambe which did signifie Christ. The Papists say the literall sense is that which is gathered immediatly out of the words the spirituall which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegoricall Tropologicall Anagogicall they say that the Scripture beside the literall sense may have these also The Allegoricall sense is when the words of the Scripture besides the plaine historicall and literall meaning signifie something in the new Testament which belongs to Christ or the Church as Gal. 4. besides the truth of the story of the bond and free-woman Saint Paul applyeth it unto the two Testaments Tropologicall when the words and deeds are referred to signifie something which belongs to manners as Paul 1 Cor. 9 teacheth from that place Deut. 25. thou shalt not muzle the mouth of the Oxe that treadeth out the Corne that things necessary are to be allowed to Pastors Anagogigall when words or deeds are referred to signifie eternall life as Psal. 94. I sware unto them they shauld not enter into my rest this is litterally understood of the rest in Canâ—an but applied by Paul 4 Heb to life eternall Becanus saith as there are 3 Theologicall vertues Faith Hope and Charity so there are 3 mysticall sences The allegoricall answers to faith the Anagogicall to hope the Morall to Charity Jerome saith he excelled in the literall sense Ambrose in the Allegoricall Augustine in the Anagogicall Gregory in the Morall The Papists erre three wayes in
Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith that the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his readers not to take it ill if he somtime dissent from the stream of the Fathers 4. The doctrine of the Church must be examined by the Scriptures Act. 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certaine kinde of men but common to the faithfull 6. The faithfull are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation 3. What meanes must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The meanes to be used for the attaining of that end by the Minister is diligent Study and humble Prayer by the people attentive reading hearing Prayer and meditating First the teachers must Pray earnestly to God for his spirit to inlighten them Matth. 7. 7. 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and teachers of the Church must diligently and painefully study the Scriptures giving themselves to read compare place with place John 5. 39. search the Scriptures it is a metaphore taken from such as search for Gold and Silver Oare in the earth who will search and sift and breake every clod to finde out the Gold Salomon useth the same metaphore Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence is often exprest in Scripture in the old Testament by the phrase of meditating in the word Josh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the originall tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the old and the Greeke in the new Testament and see with their owne not anothers eyes 4. They should likewise be expert in all the liberall Arts especially in Grammer Logicke Rhetoricke generall Philosophy and History All the Treasures of wisedome and knowledge are hid in the Scriptures the treasures of naturall Philosophy in Genesis of Morall Philosophie in Exodus Deuteronomy and Ecclesiastes of the Politicks in the Judicials of Moses and the Proverbs of Solomon of Poetry in the Psalms of History in the Books of Chronicles Judges and Kings the Mathematickes in the dimensions of the Arke of the Temple of the Metaphysicks in the Books of the Prophets and Apocalyps 5. They must consider 1. The severall words 2. The Phrases In the severall words they must consider 1. Whether the word be taken properly or tropically and that they may the better understand the words an inspection 1. Of Lexicons is needfull some of which observed the order of the Alphabet but so as they distinguished betweene the roots and the Derivatives as Pagnine hath done for the Hebrew and Stephanus for the Greek The best Lexicons for understanding the Hebrew Text are Buxtorfe Avenarius Forster Schindler Mercer on Pagnine and Brixianus his arca Noae for the Greeke are Stephanus Budaeus Scapula my owne two I hope may be usefull for understanding both Testaments 2. Of Concordances some much extoll Buxtorfe for the Hebrew Kirchers is a very usefull one both for the Hebrew and the Septuagint Stephanus for the Greeke is the best Cottons Concordance as it is now inlarged by Newman is esteemed the best for the English See Dr. Featlies and Dr. Gouges Prefaces to it commending it and shewing the use of Concordances in generall They must 1. Consider the Text exactly in it selfe the Grammer of it must be sifted the nature of every word by it self and the alteration it admits in diversity of construction 2. The Rhetoricke whether any word leaving the proper signification receiveth a borrowed 3. Above all the Logicke as to know what he proveth and by what 2. Compare paralell places and obscurer with plainer To interprete that place this is my body make use of that other The Bread which we breake is the Communion of the body of Christ because both places are not onely concerning the Eucharist but also one and the same kind 3. Make use of Paraphrases and versions among which the Chaldee and the Septuagint for the Old Testament the Syriacke and the Arabicke for the new excell For the knowledge of the phrase they must proceed the same way and to understand the better both the words and phrases they must diligently consider of the scope and circumstances of the place as the coherence of that which went before with that which followes after and of the matter whereof it doth intreat All expositions ought to agree with the Analogie of faith Rom. 12. 6. Analogie is eitherof faith comprehended in the Doctrine of the Creed L. P. Command Sac. and gathered out of evident places of Scripture or of the Text by the coherence of antecedentia consequentia by the propriety of the phrase 6. The Jewish expositors the Ancient Fathers and other Interpreters Ancient and Moderne Popish and Protestant are usefull for the right understanding of the Scripture if they be read with judgement Not many but a few and those the best commentaries are to be consulted with of the Hebrew Interpretes and Rabbins two were most learned R. David Kimbi and Rabbi Aben Ezra saith Dr. Rainolds The pure Masters of the Hebrewes saith Mayerus in Philologia Sacra are specially Maymonides Rabbi David Kimchi wise Aben Ezra Rabbi Salomon Jarchi although the last two much favour Talmudicall dreames The Cabalists and many of the Rabbines are very fabulous and men in a burning fever cannot dreame of things more ridiculous then some of the Rabbines have seriously written and taught saith Muis against Morinus Vide Spanhem Dub. Evangel parte tertia Dub. 21. Dub 129. Glass Philol. Sac l. 2. partem primam Tract 1. Thalmud liber fabulosissimus Chamier Abarbanel hath done well of the greatest part of the Old Testament Scriptor famosissimus saith Buxtorfe of him in Decalogo Yet he was unknowne it seemes to Mercer and Drusius for neither of them mention him The Jewes say of Rabbi Moses Ben-Maymon that from Moses to Moses there arose not such a Moses He was the first of the Rabbines that ceased to doat Maimonides antiquus celeberrimus inter Judaeos Scriptor Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon The Church of God is much beholding to the Hebrew Rabbines being great helps unto us for understanding
foure Evangelists the Popes authority as Papists say being above the authority of the Councels it followeth that his authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true interpretation of Scripture is not to be sought from generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say that the Scripture ought to be expounded by the rule of faith and therefore not by Scripture onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike but to Divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The order 2. The summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 3. Such figurative sense limitation restriction or distinction must be sought out as the word of God affordeth either in the present place or some other and chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honour him 2. It is the end of all divine Revelation John 5. 39. 3. To be Ignorant of God is a great misery being alienated from the life of God through the Ignorance that is in them 2. Profitable Our welfare and happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know Gods nature and attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
and the principall verity from which all other truth hath its originall and it is the foundation of all true goodnesse and religion truly to beleeve it so saith the Author to the Hebrewes He that cometh to God to doe him any Service or to receive any benefit from him must beleeve that is be firmely and undoubtedly perswaded that God is By a God we meane an essence bettâ—â—â—hen all other things before all other things of whom another things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the divine essence Reasons to confirme this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himselfe 2. The Creature 1. Generall of all men 2. Particular of each mans conscience Reasons may be drawne from two chiefe places viz. the efffects and the contrary The effects are either 1. Ordinary and those 1 Naturall both Generall the making and preserving of the world and Speciall the framing or maintaining of each man or other like creature in the world 2. Civill the upholding and altering the States of Kingdomes and particular Countryes 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightnesse of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove à causa why there should be a God yet every man may Collect ab effectu that there is a God by that wisdome which we see to have been in the making that Order in the Governing and that Goodnesse in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Râ—â—on 1. By the Testimony of God himselfe he that testifieth of himselfe either by word or writing is God hath written a Booke to us in which he affirmes of himselfe that he is every page almost and line of Scripture point to God He begins his Booke with himselfe saying In the beginning God made heaven and earth He concludes this Book with himself saying if any man shall take ought from this prophesie God shall take away his part out of the Booke of life In every particular prophesie he testifieth the same thing saying thus saith the Lord. 2. By the generall Testimony of all men by the universall and constant consent of all Nations in the world Rom. 2. 15. It is called a Law written in their hearts all publikely confesse and professe their beleef of God we never read nor heard of any so barbarous uncivill which acknowledged not a deitie There is no History which sheweth the manners of any people but sheweth also their Religion All Common-wealths had alwayes some thing which they worshipt and called in their Language God this principle is written by God himselfe in the Table of every mans soule That which is written in the hearts of all men which with one mouth all acknowledge must needs be a truth seing it is the voice of reason it selfe Munster in his Cosmographie and Ortelius in his Theatrum Orbis have delivered unto us not onely a Cosmographicall description of all Countries but also a Tropographicall description of their manners yet neither of them hath noted any Nation to be without all Religion none to be profest in Atheisme Idolatry it selfe as Calvin observes in his Institutions is a sufficient Testimony of a Dietie men will rather have false God then none and worship any thing then nothing Porrum Caepe nefâs violare ac frangere morsu O sanctas gentes quibus haec nascuntur in hortis Numina Invenal Satyr 15. Pythagoras Plato and all the Poets began their workes with Gods name 3. By the particular Testimony of each mans conscience Conscience proclaimes a Law in every heart and denounceth a punishment for the breach of Gods Law Conscience is a naturall ability of discerning the condition and State of our Actions whether good or bad and that not alone in respect of men but of some other thing above men for when one hath done things unlawfull though such as no man can accuse us of because no man doth know yet then he is accused and tormented then he hath some thing in him threatning arraigning accusing and terrifying a Deputy of God sitting within him and controlling him a man must therefore confesse there is a higher power to whom that conscience of his is an Office and a Supreame Judge That which the conscience of every man beareth witnesse unto is sure a truth for that is a thousand witnesses The feares of an ill conscience the joy and security of a good conscience prove this that there is a God a revenger of sinnes and a rewarder of vertues Nero having killed his Mother Agrippinâ— confessed that he was often troubled with her Ghost Caligula at the least thunder and lightening would cover his head and hide himselfe under his bed whence Statius saith Primus in orbe Deos fecit Timor On the contrary Paul and Sylas could sing and Peter could sleepe securely in Prison David could triumphantly rejoyce in God in the greatest dangers 1 Sam. 30. 6. Austin cals peace of conscience the Soules Paradise and Salomon a continuall Feast Prov. 15. 15. Hic murus abeneus esto Nil conscire sibi nulla pallescere culpa 2. Divers reasons may be brought to prove that there is a God from the effects and the contrary 1. From his effects Ordinary Extraordinary 1. Ordinary Naturall Civill 1. Naturall 1. Generall the Creation and preservation of the world 1. Creation or making all things The world must needs be eternall or must be made by it selfe or by some thing which was before it selfe and therefore also was farre better then it selfe But it could not make it selfe for what maketh worketh what worketh is but what is made is not till it be made Now nothing can be and not be at the same time for both the parts of a contradiction can never be true together Neither could it be eternall for a thing compounded of parts must needs have those parts united together by some other thing beside it selfe and above it selfe and if they be compounded wisely artifâ—cially strongly and excellently by some wise strong and excellent worker seeing it is inimaginable how each of these parts being not reasonable should come together of themselves therefore sure there was some worker which did so handsomely dispose and order them and this worker must needs have a being before he could so worke and therefore also before the conjunction of them and so things in such sort made by composition of parts could not be eternall for that neither hath nor can have any thing before it therefore it must needs
or uttered which hath revealed the councels of God to men especially the elect that we may know the Father by the Sonne as it were by an Image John 1. 18. so also he is the externall wisdome instructing us us concerning the will and wisdome of the Father to salvation 1 Cor. 1. 21. and v. 30. 3 The Property of the Sonne in respect of the Holy Ghost is to send him out Iâ—hn 15 26. Hence arose the Schisme between the Westerne and the Easterne Churches they affirming the procession from the Father and the Sonne these from the Father alone To deny the procession of the holy Ghost from the Sonne is a grievous errour in Divinity and would have grated the foundation if the Greeke Church had so denied the procession of the Holy Ghost from the Sonne as that they they had made an inequality between the Persons But since their forme of speech is that the Holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the consubstantiality of the Persons it is a true though an erroneous Church in this particular divers learned men thinke that à Filio per Filium in the sense of the Greeke Church was but a question in modo loquendi in manner of speech and not fundamentall 3 The personall propriety of the holy Ghost is called procession or emanation John 15. 26. neither hath the word defined nor the Church known a formall difference between this procession and generation The third internall difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internall workes and different and incommunicably proper to every person There follows an externall distinction in respect of effects and operations which the persons exercise about externall objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concur to such workes As the manner is of existing so of working in the persons The Father is the originall and principle of action works from himselfe by the Sonne as by his Image and wisdome and by the holy Ghost But he is said to worke by his Sonne not as an instrumentall but as a principall cause distinguished in a certaine manner from himselfe as the Artificer workes by an Image of his worke framed in his mind which Image or Idea is not in the instrumentall cause of the worke but his hand To the Sonne is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. John 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Sonne Job 26. 13. 1 Cor. 12. 11. The effects or workes which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. by the worke of Creation joyntly Psalm 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne John 1. 3 10. Col. 1. 16. the holy Ghost Job 33. 4. 2 By the worke of Redemption the Father sends and gives the Son the Son is sent and given by him the holy Ghost perfects the worke of conception and incarnation Luke 1. 35. 3 By the worke of Sanctification the Father sanctifieth John 17. 17. Jude v. 1. the Son Ephes. 5. 26. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Acts 28. 25 26. Rom. 9. 1. This is a wonderfull mystery rather to be adored and admired then inquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Sonne and he receives not the Holy Ghost who knowes him not John 14. 17. 2 We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius Creed We must worship God as one in substance and three in Persons as if Thomas John and Matthew had one singular soule and body common to them all and entirely possessed of every one we were baptized in the Name of Father Sonne and Holy Ghost 3 We should praise God for revealing this mystery to us in his word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses The end of the Second Booke A Treatise of Divinitie The third Booke CHAP. I. Of Gods Workes HAving spoken of the Scripture and God the Workes of God in the next place are to bee handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The Works of God whereby he moves himselfe to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kindes of things The Workes of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Susteâ—tation Government and Preservation Or thus Gods Workes are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternitie what he would doe in time We follow the received Phrase of Divines when we call the Decrees the works of God and speake of God after our capacity Therefore we call Decrees of God his Works because the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affaires of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applyed to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his owne Will hath determined with himselfe what he will doe command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30. Or
of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully reaveled himselfe and his excellencies vnto them and his love and favour the necessitie of their being obedient that they cannot but continue to obey and serve him they were not so farre inlightened and sanctified at the first creation but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne but now they are so confirmed by the cleare sight they have of God that they cannot be willing to sinne against him The Angels which abode in the truth are called good Angels not onely in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and their confirmation in that good estate The causes why they abode still in the truth are the firme and unchangeable decree of God 1. Tim. 5 21. his free grace Phil. 2 13. wherewith they were holpen and their owne free choise of will cleaving firmely unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18 10. By heaven there is not meant the place but their heavenly estate and condition now though thy goe up and downe doing service yet this hinders not their happinesse for they doe not this with distraction and these things are appointed as meanes for the end viz. enjoying of God and as the soule is not hindred in its happinesse by desiring the bodie againe so it is here 1. Wee should imitate the Angels 2. It shewes us how much wee are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who tooke our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shewes the wofull condition of the impenitent when Christ shall come with all these Angels when those great shoutes shall bee come thou swearer drunkard how terrible will this be The more potent God is in himselfe and in his ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum in respect of the object and massage they goe about 2. They would have them worshiped but the Angell forbad John 3. They say every one hath his good Angell to keep him so Bucan thinkes in his common places 2. The Saduces who said there was neither Angell nor Spirit Acts. 24 8. but held good Angels onely to bee good thoughts and evill Angels to be evill lusts and affections There names offices actions apparitions shew plainely that they are not bare qualities but true substances It serves for instruction 1. To see the blindnesse erroneousnes of mankind in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acnowledged the five bookes of Moses to be divine should yet make a shift to winke so hard as to mainaine that there were no Angels What falsehood may not the Devill make a man entertaine and defend and yet seeme not to denie the Authoritie of Scripture If a man confessing Moses writings to be true will yet denie that there be either Spirits or Angels which are things so plainely revealed by Moses that a man would account it impossible to receive his writings and not confesse them But if God leave man to the Deuill his owne witte he wil make him the verier foole because of his wit he will erre so much the more palpably by how much he seems better armed against errour euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him Se wee our aptnesse to run into and maintaine false opinions and let us not trust in our owne wittes but suspect our selves and seeke to God for direction Secondly Let us learne humilitie from this and by comparing our selves with these excellent Spirits learne to know how meane we be that we may be also meane in our owne esteeme So long as a man compares himselfe with those things and persons which are baser then himselfe he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe but when he doth weigh himselfe in the ballance with his betters he begins to know his owne lightnesse The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits we doe so farr exceed them as the Angels exceede us as for bodily gifts the beasts in many things goe beyond us some are more strong swift have more excellent sight smell then wee but in few things doe we equall the Angels They are swifter and stronger then we and their excellēt reason goes beyond ours in a manner as the understanding which is in us excelleth the fancie of the beasts they know a thousand things more then we doe or can know One Angell can doe more then all men can speake more languages repeate more histories in a word can performe all acts of invention and judgement and memorie farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are farre Inferiour to them be content also to serve him yea exceeding glad and thankfull that he will vouchsafe to admit us into his service Doth he need our service that is served with such ministers and messengers Let us frame our selves to obedience and doe Gods will on earth with all readinesse and cherefulnesse seeing there is soe great store of more worthy persons in heaven that doe it An Angell will not esteeme any worke too difficult or base why should wee Fourthly The Angels which waite about the throne of God are glorious therefore the Lord himselfe must needs excell in glorie Esa. 6 1 2. Ezek. 1 28. Of the Devils or evill Angells The Angels which persisted in the truth are called good Angels Luke 9 26. but those which revolted and kept not the law were called evill Angels or evill Spirits Angels of darknesse Luke 8 20. and 19 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits 1. King 22 21. Matth. 18 16. Luke 10 20. In respect of their fall they are called evill Spirits 1. Sam. 18 10. Luke 8 2. uncleane Spirits Matth. 10 1. Zach. 13 2. not so much because of their instigation to lust as because their natures are defiled with sinne lying Spirits 1. King 22 22. John 8 44. Devils Levit. 17
they are divided ibid. Authenticall what it is l. 1 p. 91 Which are the Authenticall editions of Scripture l. 1 p. 92 100 101 102 Neither the Translation of the Seventy nor the vulgar Latine are Authenticall l. 1 p. 119 120 121 122 Authority of Scripture is Divine l. 1. p. 8 to 24. 130 131 B BEasts their usefulnesse l. 3 p. 81 to 85 Bees for what they are notable l. 3. p. 80 Bible why so called l. 1. p. 8. m. Who first distinguished the Bible into Chapters and Verses l. 1. p. 46 Blessed God is most Blessed l 2 p. 119 to 126 What Blessednesse is l. 2 p. 120 121 Blindnesse naturall and Spirituall l. 3. p. 42 43 Body taken three waies l. 2. p. 25 God is not a Body l. 2. p. 24 25 Bounty in God what it is l. 2 p. 83 84 85 86 C CAnon why the Scripture is called a Canone or Canonicall l. 1. p. 42 43 The condition of a Canon l. 1. p. 43 There is a threefold Canon in the Church l. 1. p. 43 44 83 84 Some abolish some adde to others diminish the Canone ibid. Which are the Canonicall Bookes of the old Testament l. 1. p. 48 to 60 Which of the New l. 1 65 66 67 Seven Epistles are called Canonicall and why l. 1 p. 77 78 Canticles why so called and who best expounds it l. 1 p. 56 Catholique why seven Epistles are so called l. 1. p. 77 78 Chaldee why some part of the old Testament was written in Chaldee l. 1. p. 93 94 The Chaldee Paraphrast l. 1 p. 94 95 96 Christ is God l. 2. p. 131 132 133 Chronicles why so called and who best expounds them l. 1 p. 51 52 Christall what it is l. 3. p. 53 Church it hath a fourfold office in respect of the Scripture l. 1 p. 29 The true Church hath given testimony to the Scripture in all ages l. 1. p. 20 21 We believe not the Scripture chiefly for the Churches testimony l. 1 p. 26 27 28 29 30 Clemency in God what it is l. 2 p. 77 Cloudes what they are a great worke of God l. 3. p. 47 48 49 Colosse the chiefe City of Phrygia l. 1. p. 74 Who best expound the Colossians ibid. Conclusion whether that of the Lords prayer be true Scripture l. 1. p. 115 Conscience what it is the testimony of it is strong to prove that there is a God l. 2. p. 6 Corinth famous for divers things l. 1. p. 73 Who best interpret â—oth the Corinthians ibid. Councell the Florentine and Trent Councels not lawfull Councels l. 1. p. 89 90 Creation what it is l. 3. p. 13 14 Taken strictly and largely ib. The efficient cause matter form and end of it l. 3. p. 14 17 19 20 Consectaries from it l. 3. p. 20 21 22 The workes of each day l. 3 p. 23 24 25 26 D DAniel why so called and who best expounds it l. 1 p. 58 59 Day what it is and the benefit of it l. 3. p. 40 41 42 Decree what the word signifieth and how it is defined l. 3 p. 2 How far it extends and the properties of it l. 3. p. 3 4 The kinds of it and the execution of it l. 3. p. 4 Devils their names and nature l. 3. p. 105 106 What the sinne of the Devils was l. 3. p. 106 107 Why they fell irrecoverably l. 3 p. 107 108 They are malicious subtill powerfull l. 3. p. 108 109 110 Some questions about the Devils l. 3. p. 110 111 112 113 114 Deuteronomy why so called and who best expounds it l. 1 p. 49 Dew what it is l. 3. p. 52 Divine why John so called l. 1 p. 69 Divinity that it is l. 1. p. 1 2 What it is l. 1. p. 3 4 The severall kinds of it l. 1 p. 2 4 How it is to be taught l. 1 p. 4 5 How to be learnt l. 1. p. 5 The excellency of it l. 1. p. 6 7 The opposites of it l. 1. p. 6 Dominion what it is Gods Dominion l. 2. p. 52 53 E EArth the Creation of it is a great worke l. 3. p. 31 32 It is firme and stable l. 3. p. 32 to 36 Earthquake l. 3. p. 33. m. Ecclesiastes why so called and who best expound it l. 1. p. 55 56 Election the severall acceptions of the word and how it is defined l. 3. p. 6 The object and end of it l. 3 p. 7 8 All are not elected l. 3. p. 9 Consectaries from Gods Election l. 3. p. 11 12 Element what it is and the number of the Elements l. 3 p. 31 32 Elephant whence derived his excellency l. 3. p. 82 83 End the Ends of the Scripture l. 1. p. 128 129 Ephesus a famous City l. 1 p. 73 Who best expounds the Ephesians l. 1. p. 73 74 Epistles why so called l. 1. p. 67 How they are divided and who best expounds them l. 1 p. 70 71 72 In what order they were written l. 1. p. 70 VVhich Epistles were doubted of for a time l. 1. p. 65 Esay an Evangelicall Prophet l. 1. p. 57 How often quoted in the new Testament and who have best expounded it l. 1. p. 57 Esther why so called and who hath best expounded it l. 1 p. 52 53 Eternall God is Eternall l. 2 p. 40 41 42 43 The world was not Eternall l. 3. p. 15 16 17 Evangelists who l. 1. p. 68 How they agree and differ l. 1 p. 64 65 VVho best expound them l. 1 p. 67 Exodus why so called and who are the best Expositors on it l. 1. p. 48 Expositors on Scripture who are the best among the Jewes Fathers Papists Protestants l. 1. p. 183 to 189 Ezekiel why so called and who hath best interpreted it l. 1 p. 58 Ezra why so called and who hath best expounded it l. 1. p. 52 F FAithfull God is faithfull l. 2. p. 97 98 99 Fire the qualities of that Element l. 3 p. 38 Fishes their nature and use l. 3 p. 75 76 77 80 81 Fowles their nature and use l. 3 p. 78 79 80 Frost what it is l. 3. p. 52 G GAlatians the subject of that Epistle and who best expounds it l. 1. p. 73 Ghost the Holy Ghost is God l. 2. p. 135 136 Glorious God is glorious l. 2 110 to 120 God how he is called in severall languages l. 2. p. 1. m. The knowledge of God is necessary profitable and difficult l. 2. p. 1 2 VVe know God three waies and there is a threefold knowledge of him l. 2 p. 2 VVhat the Heathens knew of God l. 2. p. 3 That there is a God l. 2. p. 3 to 16 VVhat God is l. 2. p. 18 19 How the word God is taken in Scripture l. 2. p. 19 The Names of God l. 2. p. 19 20 His Attributes what they be l. 2. p. 20 How they differ from Properties and what rules are to be observed in attributing them to God l. 2. p.
1. p. 74 Preaching whether it be divinely inspired as well as the word written l. 1. p. 25 Predestination what it is l. 3. p. 4 5 Predictions the truth of the Scriptures predictions proves it to be of God l. 1. p. 14 15 The difference betweene the predictions of the true Prophets and those of the Heathen l. 1. p. 15 Prescience what it is in God l. 2 p. 67 Properties of the Scripture l. 1 p. 130 to 171 Proverbs why so called and who best expounds them l. 1. p. 55 56 Providence that there is a Providence l. 3. p. 125 What providence is the extent of it l. 3. p. 125 126 The kinds of it l. 3. p. 127 128 The degrees and parts of it l. 3 p 128 129 Psalmes how called and divided by the Hebrews l. 3. p. 54 55 The chiefest part of Scripture and often quoted in the new Testament ibid. Who best interprets the Psalms ibid. Pure the Scripure is pure and holy l. 1. p. 136 137 138 R RAine what it is the usefulnesse of it l. 3. p. 50 51 52 Rainbow the cause of it and what the colours in it signifie l. 3. p. 52 Reading all are commanded to read the Scriptures l. 1. p. 32 33 What reading of the Scriptures is l. 1. p. 35 36 It may be the instrument of regeneration ibid. How the Scripture is to be read l. 1. p. 36 37 The Papists will not suffer the Scriptures to be read by the people l. 1. p. 303 Religion not a humane invention l. 2. p. 131 Reprobation what and the object of it l. 3. p. 10 Reveale God reâ—â—aled his will three waies to our fathers l. 1 p. 7 8 We must now expect no further revelation l. 1. p. 65 Revelation why so called l. 1. p. 81 The subject of the Booke it is Canonicall l. 1. p. 81 Difficult l. 1. p. 82 83 Who best interpret it l. 1. p. 83 Rivers their originall and use l. 3. p. 59 Romans that Epistle is an Epitome of Christian Religion l. 1. p. 73 Who best interpret it ibid. How we may most profitably read it l. 3. p. 11 Rule the Scripture is the rule of faith and life l. 1. p. 132 133 134 Ruth why so called and who best expound it l. 1. p. 50 S SAmuel why so called and who best expounds both books l. 1. p. 50 51 Scripture the rule of Divinity l. 1. p 7 The rule of faith and life l. 1 p. 132 133 134 VVhy it is called Scripture and the divers Epithites given to it l. 1. p. 8 The authority of the Scripture l. 1. p. 8 to 25 The description of Scripture l. 1. p. 11 It was no device of mans brain l. 1. p. 25 It hath its authority from it selfe not the Church l. 1. p. 25 to 31 The Scriptures are to be read by the common people l. 1. p. 30 to 35 It crosseth humane wisdome l. 2. p. 14 VVho contemne and unreverently handle the Scriptures l. 1. p. 39 40 41 What parts of Scripture have been questioned l. 1. p. 65 66 75 79 80 Some titles and Subscriptions are not part of Scripture p. 66 Whether any bookes of the Scripture be lost l. 1. p. 116 117 Sea the largenesse and usefulnesse of it l. 3. p 60 to 63 Sence of Scripture what it is l. 1 p. 171 172 173 Septuagint Translation l. 1 p. 96 97 Ship the materials and uses of it l. 3. p. 65 Simple God is most Simple l. 2 p. 26 27 Soule its excellency l 2. p. 10 It is Immortall l. 3. p. 117 118 Spirit God is a Spirit l. 2 p. 23 24 Consectaries of it l. 1. p. 25 26 Starres their nature and usefulnesse l. 3. p. 74 Sunne the name nature and usefulnesse of it l. 3. p. 70 71 Syriack Translation l. 1. p. 98 T TEmptation how Gods temptations and Satans differ l. 3. p. 112 Testament why the Scripture is called a Testament l. 1. p. 34 The Scripture is distinguished into the books of the old and new Testament l. 1. p. 44 The Bookes of the old Testament were written in Hebrew ibid. Of the new in Greek l. 1. p. 62 63 The Books of the old Testament how divided l. 1. p. 45 47 The new Testament how divided and who best expounds it l. 1. p. 62 The number of the Bookes both of the old and new Testament l. 1. p. 46 Theology what it is l. 1. p. 2 Thessalonica the chiefe City in Macedonia l. 1. p. 74 Who best interprets the Thessalonians ibid. Thunder what it is l. 3. p. 45 A great worke of God and the use of it l. 3. p. 45 46 47 Timothy what it signifieth who best interprets both the Epistles l. 1. p 74 Titus what it signifieth like the first to Timothy who best expounds it ibid. Traditions what they signifie l. 1. p. 150 151 153 The severall kinds of them p. 155 Reasons against the Popish Traditions l. 1. p. 153 154 The Papists arguments for Traditions answered l. 1 p. 158 159 160 Translate the Scriptures ought to be translated into vulgar tongues l. 1. p. 33 34 Vulgar Translation is very faulty l. 1. p. 122 123 124 Trees their nature and usefulnesse l. 3. p. 68 to 71 Trees of life and of knowledge of good and evill why so called l. 3. p. 122 123 Trinity There are three distinct Persons in the Trinity l. 2 p. 126 to 132 True The Scripture is True and certaine l. 1. p. 131 132 God is True l. 2. p. 94 95 96 97 V VErsion The severall Versions of Scripture l. 1. p. 94 95 96 Vertues what in God and man l. 2. p. 78 79 Vulgar whether the Vulgar Latine be Authenticall l. 1. p. 122 123 It is very faulty l. 1. p. 123 to 127 W WAter the use of that Element l. 3. p. 36 37 Will what it is and what in God l. 3. p. 68 69 Winds are a great worke of God l. 3. p. 53 54 Wisdom what it is God is most wise l. 2. p. 64 65 66 Word why the Scripture is called the Word and why the Word of God l. 1. p. 8 Works the Workes of God divided l. 3. p. 1 2 Wrong sin wrongs God divers waies l. 2. p. 75 76 Z ZEchary why so called and who best expounds it l. 1 p. 61 Zephany why so called and who best expounds him ibid. FINIS * Quia de advisamento â—ssensu consilij nostri pro quibusdam or duiâ—s urgentibus negotijs nos Statum dâ—fensionem Regni nostri Angliae Ecclesiae concernentibus â—uoddam Parliamentum nostrum apud Civitatem Westmonasterium tertio die Novembâ—is proximo teneri ordinavimus Jer. 7. 25. and 35. 15. * Those Gentlemen of the House and others that live neere Westminster may heare 500 Sermons yearly at least one every Morning and foure every Sabbath Foxe in his Booke of Martyrs Speeds Chronicle Chap. 24. p. 858. * Jer. 9. 3. Jude 3. v.
doctrina à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina caâ—â—nica authoritas Baronius ad versus Turnebullum The description of the Scripture * 2 Tim. 3. 6. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntatâ—â— Prophetâ—â— Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè expâ—nens ut ex eo homines erudiantur ad vitam aeternaâ— Gerâ— descript Sac. loc 1. Scriptura est eâ—pressio quaedam sapientiae Dei afflata è Sanctâ— Spiritu pâ—iâ— hominibus de inde monumentis literisque consignata Pet. Mart. loc commun l. 6 Scriptura est instrumentum divinum quâ— doctrina salutâ—is à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop. pur Theol. Scriptura est Instrumentum sacrum quo doctrina divina â—c salutaris à Deo per Prophetas Apostolos Evangelistâ—â— fideliter perspicuâ— ac plâ—â—è in 〈…〉 Testamenti est tradita Walâ—us lâ—c 〈◊〉 Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. Triplex ratio est qua nobis inâ—â—tescat sacroâ—um librorum autoritas Prima Ecclesiae testimonium eos libros approbantis recipientis commendantis Secunda interna Spiritus Sancti perswasâ— eam ipsam autoritatem cordibus â—stris insculpeâ—tis 〈…〉 persuademit Tertia ipsorum librorum ut ita dicam genius Summum gradum â—btinet testimonium Spiritus infimum vero Testimonium Ecclesiae Chamierus de Canone l. 1. 6. 1. John 7. 18. 5. 41. 8. 50 54. All other writings teach a man to place felicity at best in himselfe and in his own vertue These lift up to God and bid him plâ—ce his felicity in him Philosophers set their owne names to the books which they wrote against vâ—ineglory and therein sougâ—t it themselves There are lumina orationis in the Sermons of the Prophets which surpasse the eloquence of all the Heathen * Augustine was so delighted with the Oratory of Ambrose that he contemned the Scripture as neither learned nor eloquent enough yet afterward when he saw his own shallownesse he admired the profundity of Gods holy Oracles and held the stile of them very venerable * Licet tam verba quam res amanuensibus suis Spiritus S. dictavit attemperavit tamen se cujusque Amaâ—â—â—is stylo cujâ—s que saeculi dialecto unde alius est Jesaiae alâ—us Amosi stilus Alia Mosis alia Jobi alia Davidis alia Ezraei Haggaei Danielis c. Dialâ—ctus Amama Anti-Barb Bibl. l. 3. a Hoc ego ingenuè profiteor caput illud 53. Esa. ad fidem Christianam mâ— adduxisse Johan Isaac contra Lindan Austin heard a supernaturall voice saying Tolle lege tolle lege He first fell upon that place Rom. 13. 12 13. * Scriptura simpliciter absque probatione omnia dicit affirmat in aliis libris probantur omnia quae ibi dicuntur per rationes argumentationes Biblia affirmant Deum creasse coelum terram affirmaâ— mundum habuisse principium nihil probat hoc significat illum qui lâ—quitur in Bibliis dicit iâ—ta verba esse tantae autoritatis quod ei debet credi simplici verbo sine aliqua probatione Raiâ—â—â—d de â—abund in Theol. naturali b Moses multum dicit sed nihil probat Veritas vatiâ—iniorum Idoneum testimonium divinitatis veritas divinationis Tertullianus * Cyrus was prophesied of 100 yeers before he was borne Esay 44. 28. Josias 300 before his birth 1 Kings 13. 2. a The Oracles of the Gentiles needed Delio natatore the swimmer Apollo to expound them The predictions of the Prophets differ much from the divellish prophesies of the Heathen * Primum quodqus â—â—â—issimum Tertul. The Jewish Nation was the most ancient of all therefore the Scripture which was delivered to them Cameron de verbo Dei a Between Orpheus his writings which was the Heathens ancientest Poet and Moses are at least 500 yeers B. Andrews Moses antiquissimus fidelissimus Historicus Eâ—penius * M. Burroughs on Hosea Heb. 4. 12. b See the powerfull woâ—king of it in Pharaoh Foelix those in Acts 2. 37. * Non movent non persuadent sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia sed viva sed animata stammea aculeata ad imum spiritum penetrantia hominem totum potestate Mirabili transformantia Picuâ— mirandula 〈◊〉 Hermolaum Barbarum a Vidâ— Kidemâ—â—cium de Scripto Dei verbo l. 2. c. 16. * They did as it were transcribere animas publish their own faults D. Preston They dispraise all mankind abase man and make him the vâ—lest of all creatures except the divels 1 Tim. 1. 13. Revel 22. 8. * Matth. 9. 9. The Writers of the Scriptures wrote them when the world bare greatest hatred against them and yet never any durst writâ— a book against Moses in his time or against the Gospell in these daies Acts 4. 13. Dan. 2. Exod. 5. 2. Levit. 18. 3. Ezek. 8. * Solis Canonicis debetur fides Cateris onmibus judicium Lutherus a Incredibilis quaedam planè divina conspiratio atque concordiâ— tot virorum qui diversis locis temporibus linguis occasionibus sacra volumina conscripserunt ut non tam ipsi Scriptores diversi quam unius scriptoris diversi calami fuisse videantur Bellar. Tomâ— 10. de verbâ— dei l. 1. c. 2. This is one of 36â— places or as others reckon 370 which are cited out of the old Testament in the new Dr. Prid. on Acts 23. 5. * Ezechiel prophetane in Babylone concordat 〈◊〉 Jeremia prophetante in Judaea See Hals passion serm Numb 11. 9. 20. 10. Marke â—6 20. John 3. 2. 2. 23. 10. 37. Acts 5. 12. John 5. 36. Many of the Bibles were taken from Christians and burnt in those cruell persecutions under Dioclesian and Maximinianus his Collegue * Veritas odium parit Deut. 31. 24. Jerem. 36. 27 28. ult Tertullian said that Gospell must needs be good wich Nero persecuted a Cartwright in his preface to the confutation of the Rhem. Annot. on the new Testament A precious Gospell that was purchased by the blood of Christ and sealed with the blood of Martyrs b Many delivered the Bible to the Emperour to be burned whence the name of Proditores Traditores Bibliorum Sanguis martyrum semen Ecclesiae Facundi sunt martyrum cineres People by seeing the sufferings of the Martyrs came more to looke into and understand that profession then formerly which made them patiently endure such torments * They are miranda non miracula A marvell or wonder is nature mightily improved a miracle is nature totally cross'd if not contradicted a There were six
* Ch. 1. v. 1â— Aâ—te legem datomsto uâ—sse saâ—â—s inde videtur constare quod vir â—b justitiam atque pietatem incomparabil 〈◊〉 victimas fi iorum nomine toties obtulerit Seldenus de jure naturali Vide plura ibid. opud Clarissimâ—m Selderum de jure naturali Gentium l. 2. c. 7 Est liâ—er iste Jobi omnium Sacrorum librerum 〈◊〉 ut qui nâ—n mâ—do Theologum verum ettam Hebraeae Chaldaiâ—aeque linguae Poetices Dialectices Rhetorices Astrâ—omiae Physices denique bene peritum interpretem requirat Beza in epist ad exposit Merc. Liber Psalmorum complectitur quicquid utile est in omnibus Scripturis haec sacra poesis est elegantissima Legis Prophetarumque Epitome sola brevitate numero à reliquis discrepans cum commune promtuarium earum omnium est quae nobis necessaria sunt Tremel lun 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 eruditionâ— gravitate ut nihil majus dici possit Eâ—penius or at deling Ebr. dignitate * Mr. Bolton on Prov. 18 14. Sententiae verba sive dicta graviter paueis concinnata quae in omnium animâ— haerere inore versari debent denique speculum esse totius vitae administrationis nostrae Junius What speciall pretogatives this Book hath above the rest of Canonicall Bookes see M Cawdrey on Prov. 29. 8. * Quòd in eum librum collectae sunt omnes lcientiae vet quòd sapientia Salâ—nonis hic homines congreget ad ipsam audendiam Mâ—rtinius The Proverb were Salomons Ethicks Ecclesiastes his Physicks Canticles his Metâ—physicks Proverbâ—a Scripta sunt potissimum pro atate juvenilâ— Ecclesiastes pro virili Conticum pro senâ—li * Id est summum praestantissâ—mum vide Gen. 9. 25. Est autem haec generalis totius libri inscriptio libri argumentum scriptorem que expenens Argumenium est epithalamium excell nâ—issimum sive connubiale Canticum quo Schelâ—â—o decantâ—vit sacram illam augustissimam beaâ—issimam desponsationem conjunctionemque Christi cum Ecclesia Junius * Learned men conclude from 2 King 13. 15. that Jonah prophesied first of all the 16 Prophets Doctor Hill in a Sermon on the Lord of Hoasts a Jeshagneia quasi dicas Salua Domini vel dei quòd prae caeteris plenus fit vivificarum consolationum Non tam Propheâ—a dicendus fit quam Evangelista Hieron praesat in Isaiam Quicquid de physicis Ethicis Logicis quioquid de sanctarum scripturarum mysteriis potest humana lingua martalium Sensus accipere complexus est summaprae caeteris Prophetis venustate sermonis urbanae dictiâ—nis elegantiâ Hieronymus Lodov. de Tena Jirmijah celsitudo vel excel sus Domini quoâ— mâ—gnalia dei animo magno atque forti docuerit Or Ramah lah the reject of the Lord so he was in regard of his condition Jer. 14. â— 7. and 31. 17. b Jechezkel fortitudo sive robur Dei-Stylus ejus nec satis disertus nec admodum rustâ—â—â— est sed ex utrâ—que temperatus Senensis * Dèi judicium adcujus exactam cognitionem necessaria est multiplex Chaldaeorum Graecorum Latinorum historia Hieronymus Broughton on 1 Dan. 4 Danielem Hebraei Prophetis non adscribunt non magis quam Davidem non quòd nòn multa eximia praedixerint sed quia vitae genus propheticum non sectabantur sed alter rex eâ—rat alter satrapa In Graeco codice pracedunt Prophetâ— minores sequuntur majores in his Danâ—el Grotius * In the order of the 12. Prophets all give the chiefe place to Hosea he Hebrewes make Joel the next to it Amos the third Obâ—di the 4th Jonah the 5th Michab the 6th Nahum the 7th Hab. the 8th Zeph. the 9th Hag. the 10th Zach. the 11th Mal. the 12th But the Septuag Interpreters make Amos the next to Hoseah Michah the third Joel the fourth Obadiah the fifth Jonah the sixth the seventh Nahum the eighth Habacuc the ninth Zephany the tenth Hag. the eleventh Zach. the 12. Malachi Drus. observ Sâ—c 1. 5. c. 24. Gnamosonus because he is a vehement Prophet which denounceth a hard burden that it most grievous punishment to the people for their impiety * Gnabadeiah servus dei a Minister of God Jeremie 49 Chapter and Ezek 25. tooke many things out of this prophesie a Columba quomodo dictus videtur a mansuetudine facilitate morum Jonas ordine quintus numeratur inter duodecim prophetas qui minores vocantur tempore veò illis omnibus prior antiquior fuit ld 2. Regum 14. 25. liquet ex eo quod de pace salute Israelitarum sub Jeroboamo fueuram vaticinâ—tus est antequam calamitosam eorum captivitatem denunciasset Oseas Amos cum Esaia Itaque temporis ratione eum primo loco collocari oportuit Livelius in Annorat in Jon. b Nomen Hebraeum Nacum significat paenitentiae Doctorem consolatorem quo utroque muâ—ere is desuâ—stus est illo erga Ninevitas hoc â—rga ludaeos waltherâ—s in officira a Biblica * Tsphaneiah Secretarius vel Speculator Domini a He excites and earnestly exhorâ—s the people to the restoring of the Temple * Zechareiah memoria Domini fortassis quia peâ—ipsum Deus sui memoriam populo suo refricare volaerit testarise ipsum quoque meminisse ejusdem aut quia ipse Domino charus extitit quasi in recenâ—i memoria a Lingua Graeca tunc temporis in orbe tertarum maxime erat communis quam tamen ob Ebraismorum mixturam eruditi Hellenisticam quod ea Judaei Hellenistae uterentur vocare amant Amama Antibarb Bib. l. 1 C. 1. vide Salmasium de Hellenistica ☞ Qui dubitat slylum novi Testamenti esse Hellenisticum is Scepticum mihi videtur agere in Philologia sacra â— e dubitare de ea re quae notissima omnibus qui stylum Lxx. Interpretum Evangelistarum ac Apostolorum vel per transennam aspexerunt ac cum stylo purè Graeco coâ—ulerunt Mayerus * Walterus in officina Biblica Graeca leguntur in ominibus ferè gentibus Latina suis finibus exiguis sauè continentur Rivet Isagog ad Scrip. Sac. C. 8. * Memorabilis est de lingua qua evangelium Matthaei ab ipso conscriptum est controversia quidam enim Hebraeam alii Grâ—cam esse contendunt Ac prior quidem sementia si plurium auctorum câ—nsensum spectenâ— râ—mas obtinet sin verò rei veritatem â—osterior amplâ—ctenda uâ— examen de monstrabiâ— Gomarus de Evangelio Matthaei Casetanus initio suorum commentariorum 〈…〉 Evangelium Matibaei non fuisse scriptum Hebraicè argumento non impto ab interpretatione vocuâ— Hebraicarum ut capite primo Emanuel quod est si interpreteris nobiscum Deus Matth. C. 27. 46. non poterat N.
Hebraica iditio â—ic interpretari a In Exod. 24. v. 8. * Sixtus Senensis saith Exprâ—sly that Marke wrote in Greeke Bibl. Sanct. l. 1. d Lingua Syriaca Servatori nostro Apostolis vernacula suit de dieuvâ—de Whitakeri controversiam primam de Scripturâ—s quaestionis secundae Capite quinto Cum legimus in Actibus Apostolorum Pâ—ulum allocuâ—um esse Judaeos cap. â—1 40. lingua Hebraea intelligendum est de Hebraica lingua quae tunc inusu erat apud Judaeos id est Syriaca Nam Dominus noster ea usus est ut apparet ex omibus locis Evangeliorum in quibus aliquid prolocutus est lingua vernacula Salmasiâ—â— de Hellenistica ad quartam quaestionem * Sunt sane in eo quo nunc utimur volumine libri aliquor non ab initio pariter recepti ut Petri altera ea quae Jacobi est Judae duae sub nomine Johannis presbyteri Apocalypsts ad Hebraeos epistola sed ita tamâ—n ut à multis Ecclesiis sâ—â—tagniti Grotius lib. 3. de verit Relig. Christ. p. 143. vide plura ibid. The Book of Esther and Canticles were doubted of by some Vide Bellarminum de verbo Dei l. 1. c. 17 18 19. John 8. * Vide Calvinum in loc Chamieri tomum primum l. 12. c. 7. Saepe falsissimae sunt Epistolarum Paulâ—arum subscriptiones Capellus a Vide Scultetum Bezam * Timothy is expresly by the Apostle called an Evangelist 2 Tim. 4. 5. therefore Titus having the same charge in â—rete as he had in Ephesus they were both Evangelists Cartw. on the Title of the Epistle to the Romans See him also on the Title of the first Epistle to Timothy * We call them Historicall in which is contained an Historicall natration of things done for although in them there be many things pertaining to doctrine yet the chiefest thred and scope of the speech containeth a narration of an History done hence they are called Historicall Ex Lutheranâ— satis commendari nequit Harmonia à Chemnitio ad stuporem usque dexterrimè caepta à Lysero fideliter continuata à Gerhardo dexteritate fideluate pari consummata ex Poâ—ificiis Jansenius ex Calvinianis Calvinus Waltheri officina Biblic * In Chronica vide Seldenum de jure naturali l. 7. c. 12. Lib. 2 c. 24. a Lib. 3. c. 1. b Tertullian cals Matthew fidelissimum Evangelii commentatorem De serie annorum quibus scripti sunt libri novi Testamenti satis est curiosum animosè contendere Tamen video apud veteres non esse unam candemque sententiaus Chamierus Vide Sixti Senensis Bibliothecam sanctam Waltherns in â—ffic in a Biblica John in his Epistles was an Apostle in his Apocalypse a Prophet in his Gospell an Evangelist In his Gospell he writes more expresly then the rest of the Deity of Christ and in the Revelation of the coming of Antichrist * Acta Apostostolorum sunt Chronica quaedam primae Ecclesiae in novo Testamento Sic dicuntur quia res primis Ecclesiâ— Christianae temporibus maximè ab Apostolis gestas deseribunt Martinius in memoriali Biblico In St. Pauls Epistles this order is kept those Epistles are set first which were written to whole Churches and then those which were written to particular peâ—sons In both these sorts the compâ—ler of them seemeth manifestly to have had respect of setting the Epistles in order according to their length Cartw. Ordo Epistolarum Paulinarum respectu scriptio 〈◊〉 alius est qâ—am respectu positionâ—s in Bibliis Waltherus in officina Biblicâ— Ludâ—vicus Capellus historia Apostolica illustrata Chap. 16. v. 15 18. Capellus ibid. Acts 20 2. Capellus ubi supra Capelli historia Apostolica illustrata * The City of Corinth was a famous Metropolis in Achaia notable for wisdome one of the seven wise men is celebrated for a Corinthian Tully calleth it Lumen Graeciae a It was famous also for riches and merchandise and for pride luxury lust whence the Proverbe Non cuivis homini conting it â—dire Corinthum Lâ—is there asking a great sum of money of Demosthenes for a nights lodging with her he answered 〈…〉 tanti â—oenitere a Acts 1â— 20. 16 17. b 〈…〉 5. Ephes. 1â— See Phil. 4. 16. * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus q. d. cultor Dei vel honorans Deum Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni aestimo in pretio habeo honorâ— Pasor a Plena roboris lacertorum est tota epistola singulis ejus verbis â—irifiea quâ—dam argumentandi vis latet recondita Scultetus * Duplex dubitatio de hac Epistola suit unâ— de auctere altera de authoritate ejus Bellarm. l. 1. de verbo Deit c. 17. Vide Drusium al titulum ad Hebraeos De fide est Epistolam ad Hobraeos esse Scripturam Canonicam Cornel. a Lap. Dr. Fulke against Martin Multo facilius dicere quis istiâ—s Epistolae non sit author quam quis sit author Cameron tomo tertio praelect in Epist. ad Heb. ubi multis rationibus probare conatur Paulum non suisse illius autorem * 〈…〉 suum invisum Hebraeit esse 〈◊〉 ad fidem jam conversis 〈◊〉 quod ipse prae 〈◊〉 legem â—â—terem esse 〈…〉 cujus legis illi 〈…〉 Dei c. 17. Vide Bezam in 〈◊〉 illum Epistol◠〈◊〉 Apostoli ad Hebre◠〈…〉 sunt in hâ—c epistola quae alibi apud Paulum toâ—idem penè verbis scribuntur Beza Other bookes have no name praefixed and yet they are certainly believed to be Canonicall as Job Judges Ruth Chronicles * Epistola Pauli ad Hebraeos Hebraico id est sâ—rmone tunc in Syria usitato scripta suit ab alio versa quem quidam Clementem fuisse volunt alii alâ—um Salmâ—sius de Helenistica * Waltherus in officina Biblica Bellarminus ubi supra a Jun. Paralel l. 3. c. 9. p. 466. Vile Waltheri officinam Biblicam * Epistolae aâ—â—orum Apostolorum Catholicâ— dicumtur quia generatim ad omnes fideles in omnes quasi mundi partes missae sunt ista inscriptione ◠〈…〉 Rivetus in Catholicâ— Orthodoâ—â— Hieron Epist. Fam. M. Pemble on Justification Sect 6. c. 1. * This may be seeâ— in the harmony of confessions * Riveti Jesuit a vapulans c. 9. Waltherus in Officina Biblica Sect. 281. Waltherus also in oâ—ficina Biblica holds it Canonicall * Rainoldus de lib. Apoc. tomo primo praelect quarta Vide etivm praelectionem tertiam * As Eusebius and Jerome witnesse Ch. 1. v. 1â— 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 Annoâ— It is reckoned among the Canonicall bookes and cited by Athanasius Tertullian Cyprian Origen Jerome under Judes name
John neither in his Epistles nor Revelation cals himselfe an Apostle * Vocatur iste liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Joanni Joannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Johannis tot habet sacramenta quot verba Hieron 2. epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste â— Hieronymo soli Scripturae est proprium apud Ethuicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Johanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conser Joh. 1. 1. 14. jam verò eandem appellationem tribuit Filio Dei in hoc libro Apoc. 19. v. 13. Gerhardus Waltherus Vide Bezae Prolegomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. c. 20. colligerunt Chiliastae qui ab Ecclesiâ— explâ—si sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos anniâ—mille Râ—inold de lib. Apoc. tomo 2. * Mr. Selden of tithes c. 1. Bodin Meth Hist. See Broughtâ—n on Apoc. p. 244. Apocalypsin Johannis Commentationibus inâ—actam se relinquere sateâ—â—â— Lutherus quod dubiâ— sit interpretationis arcani sensus in qua eâ—si periculum sui multi hactenus feceriâ—s nihil corti tamen in â—edium protulisse Zepherus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts â— 1â— 10. 43. Totum vetus Testamentum rejiciebant Manichaei tanquam a Deo malo profectum Duâ—s n. iâ—â—i Deos 〈◊〉 fingebant quoruâ— unâ—s bonus maâ—â—s alter esset Whitakerus de Scripturis Stephen Acts 7. 42. cites a Booke of the 12 lesser Prophets and so confirmes the authority of them all being in one volume Luke 16. 19. Vide Whitakeri controver 1. quaest 3. cap. 3. pag. 210. * The history of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Of the Apocrypha or obscure writings now extant in Greek The Apocrypha Books are either purer as Syrach Wisdome Baruch the first booke of Machabees and the prayer of Manasses or more impure as the rest Toby Judith the second of Machabees the supplement of Hester and Daniel Sâ—e Mr. Lightfoot on Luke 1. 17. p. 5. 6. Acts â— 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpurum voluntâ— prius lanam inficiunt ut inquit Cicero Rainold de lib. Apoc. tomo 1. praelect 1â— * Chamierus de Canone l. 4. c. 2 Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. a Propheticall speech 2 Pet. 1. 19 20. Luke 1. 70. 16. 39. 24. 27 44 45. * These bookes in question were neveâ— admitted into the Canon of the Jewes they are not comprehended under Moses and the Prophets as Josephus contra Ap. l. 1. Hierome in prolâ—go Gal. Origen in Psal. 1. Eplphanius â—â— pond mens testifie as Sixtus Senensis Bellarm. confesse * Euseb. â—ist l. 3. c. 10. Aug. Epist. 3. 59. Euseb. Eccles. hist. l. 5. c 8. Whitak de Script controv 1. q. 1. c. 5 6. * Luke 24 44. Aug. contr Faustum l. 33. c. 6. Bellarm. de verbe Dei l. 1. c. 10. Josephus Jerome Origen Duâ— genera causarum sunt ob quas libri Apocryphi sunt à Canone rejecti unum externum alterum internum Externae causâ— sunt autoritas Ecclesie deceruentis tum ipsorum autorum qualitas quippe qui ejâ—smodi non fuerint ut fidem mererentur Interna sunt quae ab ipsorum librorum examine diligenti desumuntur primum slylus deinde res ipsae nempe vel fabulosae vel impiae Chamierus de Canone l. 7. * He craves pardon of his Reader which is nor â—â—tting for the holy Ghost a August controvers 2. Epist. Gaudentii c. 23. b Chap. 6. 9. That the heart and liver of a Fish broiled upon Coales doth drive away the Devill from man or woman that he shal trouble them no more contrary to Matth. 17. 21. See Eusebius l. 4. hist. c. 26. l. 6. c. 25. * Cartw. in his preface to the Confutation of the Remish Testament Est 2 ex Canon fidei morum â— the Jewes rejected the Apocrypha à Canone fidei the Church admits it into Canonem morum They are given us to be read Non eum credendi necessitate sed cum judicandi libertate Austin * Jerome and Augustine a Florentinum Tridentinum concilium ne mihi objeceris quibus ego nec teneri â—ec urgeri volo anâ—â—quiora saniorâ— sanctiora desidero Whitak contra Staplet Florentinum confilium habitum est ante 〈◊〉 150. Tridentinum aetate nostra cujus habendi eaâ—ratio ac confilium suit ut omnes Ecclesiae Papisticae errores 〈◊〉 Erant haec duo non legitima Christianorum concilia sed Tyrannica Antichristi conventicula ad oppugnandam Evangelii veritatem instituta Whitakerm controvers 1 q. 1. c. 4. de Scripturis Reâ—â— extra provinciam produâ—â—ndus â—â—n est ibi n. causa agenda ubi criâ—â—â— admissum est See the Review of the Councell of Trent l. 1. c. 3 4 5 6 7 8 9 10. Rex Christiâ—isâ—â—tus negabas â—e habere hunc consessum viz. conc Trident. pro â—ecumenica legitimâ— congregata Synodo sed magis pro conventu privato Thuanus Tom. 1. Hist. l. 2. pag. â—0â— * Sleidan l. 23. This Councell was not Generall divers Kings and Nations protested against it viz. The King of England and the French King and would not send their Bishops and Ambassadors to it B. Carletâ—â— a Fulâ—e in preface to his answer to 〈◊〉 in defence of the English Translation In Prologo Galeato l. 6. c. 18. * AuthenticuÌ„ est quod ex se fidem sacit sua authoritate nititur ab iis de quorum authoritate constat comprobatur To be authenticall is to have authority of it selfe * Hebraels Graecisque textibus concedatur utilitas maxima laus maxima exemptio de malignis corruptelis absolutissima id vehementer approbo Morinus in epist. ad Diaâ—riben a Latina vetus vulgata editio in publicis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur nemo illam rejicere quovis protextu audeat aut praesumat Concil Trident. Sess. 4. decreto 2 do Predigiosum certè decretum cujus cordatiores Pontificios tunc cum illud cudâ—retur pudâ—erit etiamnum dispudet Amama Antibarb Bibl. Junius Nec obstat quaedam in Jeremia Daniele Esra idiomate Chaldaico consignata esse ea n. lingua ab Hebraea inflexione saltem differt ab eadem tanquam matre nascitur ac demum
as many wives as they would Doctor 〈◊〉 Preface to New-mans Concordance * The Generall view of the Holy Scriptures * Sancta sanctè Mr. Gregory in his Preface to observations upon some passâ—ges of Scriptuâ—e * Luke 16. 29. John 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continent fidem mores in illis inveniri quae apertè posita sum in Scriptura Chrysostomus Manifesta itidem in divinâ—â— Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae pâ—enitudinem Et vae Heâ—mogeniâ—i â—i quid ijs quae scripta sunt vel de traâ—at vel adijciat Rainoldus 1â— Thesi Deut. 4. â— and 12. 32. De Scripturae plenitudine perfectione quid sentiat Maldonaâ—us vide ad Joan 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bp Vshers Body of Divinity p. 18. 19 20 21. 2 Tim. 3. 16. 17 John 15. 15. Acts 20. 27. Bene habet ut iis quae sunt Scripta contentus sis Hilary â— In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it selfe is not now but the revelation only is more perfect The old Testament was sufficient for the Jewes but both the new and old make but one compleate body for the Church now Singuli libri sunt sufficientes suffiâ—cientia parâ—â—um ad quam ordinatae sunt 〈◊〉 verò Scriptura est sufficiens essentiali sufficientia per Libros singu los fusa Jun. Animad in Bellarm. Controv Primae capite quarâ—â— The Scriptures are a perfect Rule for matters of Faith but not a perfect Register for matters of fact M. Geres Whitakerus de Script c. Sexto quaest Sexâ—ae Stapletons Sâ—rrariâ—â— are more wary then some other Papists we are abused say they when we are said to hold that the Scripture is not perfect for say they a thing is said to be imperfect not when it wants any perfection but when it wants a perfection due as a man is not imperfect if hee have not an Angels perfection because this is not due unto him they say it is not a perfection due to the Scriptures to teach us very thing necessary to salvation Perinde sunt ea quae ex Scripturis colliguntuâ— atque ea quae scribuntur Nazianzen Catholici in perfectione Scripturae Papistae â—n imperfectione totius causae id est omnium controversiarum de Religiâ—ne proram puppim constituâ—nt Câ—aniâ—rus â—â—m Primâ— de canone lib. Octavo c. primo 1 Cor. 10. â— 2 3. Math. 8. 11. Lu 19. 9. Gal. 3. 7. 8. 29. Rom. 4 15 16. Some Papists say the Scriptures are not imperfect because they send us to the Church which is the perfect Rule and therefore they are perfect implicitè though not explicitè but so I might say every rustick were a perfect Rule of Faith because he can shew me the Pope who is the infallible judge If the Scripture send to the Church to learne that which is not in the Scripture by this sending shee confesseth her imperfection See Moulins buckler of faith p. 45. John 1. 18. and 3. 12. Esay 61. 1. 2. Heb. 1. 1 and 2. 3. Act. 1. 3. Matth. 11. 25. 27. Matth. 22. 32. John 5. 46. Luke 24. 44. 45. * Additio ad Scripturam fit tripliciter 1. In quo additum est contrarium est erroris 20. In quo additum est diversum est praesumptionis 30. In quo additum est consonum est fidelis instructionis * That doctrine of religion to which God would have nothing added and from which he would have nothing taken away must needs be perfect Illud perfectum in â—uo genere cui nihil in eo genere aut addi aut diminui potest Psal. 19. 8. the Hebâ—ew word signifieth that perfection cui nihil deest 2 King 5. 8. 1 Tim. 6. 11. * Salus nostra Christus est salutis via fides viae â—ux Scriptuâ—a Raynoldâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is tâ—ken collectivè not distributivè Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret eo fortâ—us futurum argumentum nostrum nâ—m si pâ—rtes singulae sufficerem tum multo magis omnes Chamierus * Nul'us Papista aptè plenè huic argumento unquam respondit aut respendâ—bit Whitakeâ—us * Is not the Scripture said Hawkes the Martyr sufficient for my salvation yes saith one of Bonners Chaplainâ—s it is sufficient for our salvation but not for our instruction Hawkes answered God send me the salvation and take you the instruction Fox Martyâ—ol Episc. Dav. de Judice Controvers c. 5. * Minima veritatis particula in Scripturis continetur Charronaeus * Bellarm. de verbo Dei l. 4. c. 3 Rhemists annotat â—n John 21. â—ect 3. and annotat in 2 Thessâ— 2. 16. and annotatâ— in Act. 15. sect 3. and in Apoc. 〈◊〉 sect 1. * Assâ—rimus in Scripturis non contineri expressè totam doctrinam necessariam sive de fide sive de moribâ—s proiâ—de praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum idest divinas Apostolicas traditiones Bellarm. l quarto de verbo Dei non scripto Omnes libros veterâ—s novi Testamenti nec non traditiones ipsas tum ad fidem tum ad mâ—res pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in ecclesia catholica conservatas part pietaâ—is affectu ac reverentia suscipit ac veneratur Tridentiva synodus sess 4. Sect. 1. * Bellarmine hath a whole Book de verbo Dei nâ—â— spripto of the word of God unwritten * The word originally may import any thing which is delivered howsoever either by word or writing Thus whatsoever we have received in the Scriptures was first tradition as delivered by word and still is tradition because it is delivered in writing But though the word in it selfe have this generall and indifferent signification of any thing that is delivered yet in our disputation it is restrained to one onely manner of delivering by word and relation onely and not by Scripture We deny that either in the Law or Gospell there was any thing left unwritten which concerneth us to know for attaining of true faith and righeteousnesse towards God Abbot against Bishop Iâ— Matth. 15. * Vide Whitakerum de Script c. 9. quaest Sexta pag. 405. 406. In his Book de verbo Dei standing for unwritten traditions as a part of the word of God he will have Baptisme of Infants to be one but when he disputes for Baptisme of Infants against Anabaptists then he heaps up Texts of Scripture Mr. Blakes Birth priv * Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum at secundum substantiam est scriptura ipsissima-lunius Animad in Bellarm controv 1. l. 4. Negamus ullum esse in toto Symbâ—lo