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
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
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
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
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
of Ales is called Doctor Irrefragabilis Thomas Aquinas after him Doctor Angelicus John Scot the last Doctor Subtilis Yet a learned Doctor of our owne saith of the Schoolmen Scholastici vel hoc nomine non tanti sunt à nobis faciendi quia in Justificationis articulo vix quicquam tradiderunt solidi The Papists themselves note twenty Articles in which their great Master Lombard erred so that that is ascribed to them hic magister non tenetur But now Paul the great Doctor of the Gentiles of whom Chrysostome writes severall Homilies is indeed an Angelicall Subtill Irrefragable Doctor Austin desired three things to have seen Christ in the flesh Rome in its glory and to have heard Paul preach What he speakes is true as Gospell and we can not apply to him what the Papists doe frequently to Peter Lumbard hic magister non tenetur We may exercise our judgement upon the writings of men there being few that write much and contradict not themselves but we must believe the Divinely inspired Writings There is a Booke in the Law called Liber Judiciarius or Doomesday-Booke because as Matthew Paris saith it spared no man but judged all men indifferently as the Lord in that great day will doe The Bible is the true Liber judiciarius or Doomesday Booke The word that I have spoken the same shall judge him in the last day I shall now in a few words discover the usefulnesse of this threefold Treatise Having been in these times of spoile unhappily plundered of my Bookes and Manuscripts which I esteemed as a precious treasure recovering this twice with some others I did resolve for preventing any future dammages in that kind to transcribe it faire for the Presse which was the worke of a whole yeere I know first the subject is very necessary for all Christians to search into and I have perused all the best writers I could find that I might handle it fully common-place wise according to the excellency of the Theme I have made use also of some Manuscrips of three worthy men now with God whose memory I shall ever honour for the compleating of the worke I have gleaned a few observations from some of the worthy Lecturers in Westminster from M. Ley of Budworth in his Lectures in the City and from divers others of the Assembly in their printed Sermons This worke I conceive may be beneficiall for these purposes Chiefly for setling and establishing of Christians in some maine principles of Divinity viz. that there is a God against the Atheists of these times that the Scripture is the Word of God against the Anti-Scripturists that Christ is God against all Arrians Socinians and other Heretickes ejusdem farinae vel potius furfuris that the so 〈◊〉 of man is immortall against such who in these daiâ—â— deny the same 2. For enabling a Christian to all dâ—â—ties prayer meditation holy conference catechizing his family For example suppose a Christian desire to instruct his family in the principles of Religion and would make use of M. Bals Catechisme for that purpose for I know not a better yet extant he may by the helpe of this worke open the heads of Religion from the beginning of that Booke to the Fall of man I would there were the like out on the whole body of Divinity But lest I trangresse the bounds of an Epistle I commend the worke to Gods blessing and desire thy benigne interpretation of my labours still resting Thy faithfull friend and hearty wel-wisher EDWARD LEIGH PROLEGOMENA HEBR. 6. 1. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine mysteries from v. 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to encrease both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and goe on forward we must leave the principles of Religion that is not sticke there but passe on to a greater perfection The Apostle hath reference to the Schooles of the Jewes where hee was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six principles are named as so many heads and common places of the ancient Catechisme not but that there were many other neâ—â—â—â—ary principles yet they might be reduced to 〈◊〉 â— Two maine duties that is 1. the doctrine of repentance from dead workes that every man is dead in sinne by nature and therefore had need to repent 2 The doctrine of faith in God 2 Two meanes 1 The doctrine of Baptismes by which in the plurall number he meanes both the Sacraments and also the inward Baptisme of Christ and that outward baptisme of John that is to say of the Minister though some refer it to the set times of Baptisme 2 The imposition or laying on of hands that is by a trope or borrowed speech the ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as a Lapide expounds it 3 Two benefits Resurrection of the dead that the same numericall body shall rise againe and eternall judgement so called metonymically because in that judgement sentence shall be given concerning their eternall state either in weale or woe Not laying againe the foundation Three things are required in a foundation 1 That it be the first thing in the building 2 That it beare up all the other parts of the building 3 That it be firme and immoveable Simply and absolutely in respect of all times persons and things Christ onely is the foundation upon which the spirituall building of the Church is raised The first principles of heavenly doctrine are named here a foundation because they are the first things which are knowne before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge doe depend The Apostles are also the foundation of the Church Ephes. 2. 20. Rev. 21. 14. in three respects 1 Because they were the first which founded Churches and converted unbelievers to the faith 2 Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the rule of faith to all after-commers 3 Because they were Heads Guides and Pastors of the whole universall Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the principles of Religion is a necessary duty to be used The Apostle illustrates this by a comparison first from Schooles secondly from building the foundation
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
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.
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
study it The best Expositors are Mercer Brightman Ainsworth Dr Gouge This Booke which treats of that Spirituall and Heavenly fellowship the sanctified soule hath with Christ cannot be throughly understood in the true life of it but by those that are Sanctified 4. Propheticall The Greater Prophets 4. Lesser Prophets 12. Esay Jeremy Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habbakuk Zephany Haggai Zachary Malachy Grotius orders them thus Hosea Joel Amos Obadiah Jona Esay Micha Nahum Habbacuc Zephany Daniel Jeremy Ezechiel Haggai Zachary Malachy They are called Propheticall Bookes because they were written by Prophets by Gods Commandement Prophets were distinguished by the Temples some were Prophetae priores those of the first Temple other Posteriores of the latter Temple Esay Is placed first not because he is more Antient then all the rest for some say that Jonah and Amos were before him in time others that Hosea was before him for Isays beginning was in the dayes of Vzziah Now Hosea was in the dayes of Jerobeam and Jeroboam was before Vzziah This Master Burrouhs saith is one reason why though he intends to goe over the whole propheticall Bookes yet he rather pitcheth upon Hosea first because indeed he was the first Prophet but Isay was rather set first for the Dignity of the Propheticall Oracles which he explaines and because his prophesie is longer then all the rest He is eloquent in his speech being a Noble man therefore the translation can hardly expresse his elegancie He brings so many and such evident Testimonies of the coming incarnation miracles preaching life passion death and resurrection of Christ that he seemes rather to write a History of things past then to prophesie of things to come and one calls him the fifth Evangelist Hence saith Senensis our Lord Jesus Christ made choice of this among all the Prophets first of all to read publikely and expound in the Synagogue of his own Country and in the new Testament he is oftner cited then all the rest of the Prophets He began to Prophesie in the yeare 3160 seven hundred yeares before Christ was borne Vzziah the King of Judah yet reigning and came to the last times of Hezekiah Isay 1. 1. and 39. 3. therefore he was almost contemporary with Hosea Ames and Micha and finished the course of his life under foure Kings of Judath viz. Vzziah Jathan Achaz and Hezehiab The Hebrewes say he was of the Bloud Royall and that he was sawed to death with a woodden Saw by Manasseth an Idolatrous King after he taught 60 yeares His Prophesie consists of 66 Chapters The best Expositors of it are Calvin Scultetus Forerius Mâ—llerus Jeremie This Booke was alwayes esteemed as Canonicall and written by Jeremie He prophesied under Josiah Jehoahaz Joachim and Zedekiah His prophesie consists of 52. Chapters He prophesied partly in the Land of Judea and partly in the Land of Egypt In the Land of Judea he prophesied 41. yeares and afterward 4. yeares in Egypt See Jackson on Jer. 7. 16. p. 4. 5. The best expositors of it are Bullinger Polanus Lamentations It is called in Hebrew Echa 1. quomodo because it begins with this word the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest lamentationes vel fletus for the Subject or matter of it It containes sad and mourning complaints of the State of the Common-wealth of Israel into which it fell after the death of Josiah it consists of five Chapters Jeremie is thought to be Author of it The best expositors of it are P. Martyr Vdall Ezechiel signifieth the strength of God or one strengthened hy God He prophesied at the same time with Jeremy Ezechiel in the City of Babylon Jeremy at Jerusalem It consists of 48. Chapters The best expositors of it are Junius Polanus and Villalpandas This Prophesie is full of Majesty obscurity and difficulty Calvin spent his last breath on this Prophet Daniel He wrote his prophesie after the Captivity Chap. 1. 21. and 10. 1. while the visions are generall and not dangerous to the Jewes Daniel writeth in the Syriacke tongue generall over the East from Chap. 1. v. 4. to the 8. Chapter But when the oppressors are named Medes and the Jewes plainly described to be the people whom God defendeth then in the 8. Chapter and all after he writeth in Hebrew and hath a Commandement to keepe close to the plaine exposition in Chapter 12. 4. Some reckon Daniel among the Prophets but the Jewes place it among the Hagiographa It consists of 12. Chapters the six first of which containe matters Historicall the six last Propheticall The best Expositors of it are Polanus Junius Willet Broughton Huit The Latines give the first place to the greater Prophets the Greekes to the lesser because there are many among them very Antient. Gratius The 12. lesser Prophets are so called because their writings are briefer then the foure first greater the Hebrewes have them all in one Booke the later Prophets spake more plainly precisely and distinctly touching the coming of the Messiah then the former Daneus Gualter Ribera Tarnovius and Drusius have done best on all the small Prophets Mercer and Livelie have done well on the five first of them The Hebrewes thus place them Hosea Amos Micha Joel Obadiah Jonah Nahum Habakkuk Zephanie Haggai Zecharie Malachi Hosea Is the first among them whose Prophesie although it consist of more Chapters then Daniel yet the other is more prolixe Hosheang noteth Salvator Saviour he is therefore so called because he published Salvation to the house of Judah and spake of the Saviour of the world and was a Type of Christ our Saviour He Prophesied before the Babylonish Captivity in the time of King Jeroboam under foure Kings of Judah Vzziah Iothan Achaz and Hezekiah and was contemporary as some say with Jonah 2 King 14. 26. Isay Is. 1. 1. Amos 1. 1. and Micha 1. 1. all which prophesied destruction to the Kingdome of Israel It consists of 14 Chapters The best Expositors of it are Zanchius Tremelius Pareus Rivet Livelie Diu vixi Osee Prophetam egit â—ut volunt Hebraei per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Isaiam Ioelem Amosum Abdiam Iouam Michaeam ut notat Hieronymus Joel he prophesied in the time of Hezeohia it consists of three Chapters which containe partly exhortation to repentance and partly comfort to the penitent Daneus Pareus Drusius and Livelie are the best Expositors of it Amos Of a Shepheard he was made a Prophet 1 Chap. 1. v. and 7. 14. He was contemporary to Isay and Hosea He prophesied to the Kingdome of Israel or the ten Tribes 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdome of Judah 2. 4. and 6. 1. It consists of nine Chapters Daneus Pareus Livelie and Drusius are the best Interpreters of it Doctor Benfield hath done well on two
Chapters Obadiah He was almost contemporary to Jeremy It is but one Chapter Doctor Rainolds hath well expounded this prophesie The destruction of the Enemies of the Church is handled in the 16. first verses the Salvation thereof by the Ministery of Pastors in the five last Jonah He prophesied in the time of Jeroboam 2 King 14. 25. Jerome proves by the authority of the Hebrewes that he was contemporary with Hosea and Amos. It consists of foure Chapters Abbots and King have both commented well in English on this prophesie Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Achaz and Hezechiah Kings of Judah as appeares by the inscription Ch. 1. v. 1. and was almost contemporary with Isay with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place of Christs Birth 5. Chap. 2. v. It consists of 7. Chapters Daneus and Chythraeâ—s have done well on it Nahum It is probable that he lived before the Babylonish captivity and was contemporary to Micha but 90 yeares after Jonah It consists of three Chapters which containe both a prediction of the destruction of the Assyrians Ch. 1. and also an Explication of the causes of it Chap. 2. and 3. Daneus is the best Expositor of this Book The Hebrews think that both Nahum and Hibacuc wrote in the times of Manasseth Both the order in which these bookes were Anciently placed and the things themselves which are contained in their writings doe intimate as much Grotius Habacue Luctator It is probable that he lived about Jeremies time or a little before It consists of three Chapters Grineus and Daneus have done well on him Zephanie He prophesied in the times of Josiah King of Judah and was contemporary to Jeremy He prophesieth especially of the overthrow of the Kingdome of Judah It consists of three Chapters Daneus hath done well on this prophesie Haggai Chag signifieth a Feast in Hebrew his name signifieth Festivus laetus aut festum celebrans vel diligens quòd templi Hierosolymitani aedificationem post Captivitatem maximè urserit He began to prophesie after the Babylonish captivity in the second yeare of Darius King of Persia Esd. 5. 1. Hag. 1. 1. Grineus and Daneus have done well on this Zacharie He prophesied after the Babylonish captivity and followed Haggai within two moneths he handleth the same subject it consists of 14. Chapters His Booke is more large and obscure then any of the 12. Prophets Daneus hath done well on the whole and Master Pemble on 9. Chapters Malachie Nuncius seu Angelus meus Mal. 4. 4. 5. He was the last Prophet of the old Testament See Grotius of him Tertull. cals him the limit land-marke of both Testaments limes inter vetus novum Testamentum It consists of foure Chapters Daneus and Polanus and Stocke have commented well on this Book So much concerning the severall Books of the old Testament CHAP. IV. THe new Canon is that which the Christian Church hath had written in Greek from the time of Christ and his Apostles and it summarily containes the word published by Christ and his righteous acts The History of which is in the foure Bookes of the Evangelists the examples in the Acts of the Apostles the exposition in the 21. Epistles and lastly the prophesie in the Revelation All the Bookes of the new Testament were written in Greeke for divers reasons First because that tongue in the time of Chist and his Apostles was the most excellent of all among the Languages of the Gentiles Secondly because it was then most Common as Latine is now Tullie shewes orat pro Archia poeta how farre the Greeke Tongue spread Thirdly because in this tongue all the Philosophie and Sciences of the Gentiles were written The Greeke tongue by the writing of Philosophers Orators Historians and Poets was fraught with the best learning which Heathenisme afforded It came to passe by the singular providence of God that this Testament was written in one tongue onely for what Nation else would have yeelded to another that the Scriptures in their tongue were authentique and so the seeds of debate might have beene sowne amonst them All almost agree in this that all the Bookes of the new Testament were written in the Greeke tongue it is onely doubted concerning three of them the Gospell of Matthew Marke and the Epistle to the Hebrewes many affirm that the Gospell of Matthew was written by Matthew in Hebrew or rather in Syriacke the Language used by Hebrewes in the time of Christ and his Apostles that the Epiâ—â—le to the Hebrews was written in Hebrew Mark in Latin It is certaine that the Primitive Church from the first times used the Gospell of Matthew written in Greeke and counted it authenticall If any one say that the Latine Edition of Marke in the vulgar is not a version but the first Copie he may easily be refuted from the uniforme stile in it with other Latine Gospels and it will appeare to any Reader that the Gospell of Marke which the Roman Church useth is later then the Greeke and that the Latine was made from it For the Epistle to the Hebrewes though many among the Antient thought it was written in Hebrew yet all agree that the Greek Edition was in use thence from the first times of the Church Glassias saith Matthew wrote his Gospell first in Greek for his stile agrees with Marke Writers acknowledge that there is an Ancient Hebrew Copie of Matthew but upon good ground deny that it is the originall truth for besides that by received Tradition it is held otherwise Matth. 1. 23. and other such like places doe evince it for why should he writing in Hebrew interpret Hebrew words to them which understand that Language Hieron in quatuor Evangelia and Salmasius hold that Matthew was written in Hebrew Evangelium Matthaei Hebraicè ab auctore scriptum esse nemo non veterum tradidit Hebraeum illud Syriacum esse quod in usu tunc temporis in Judaea fuit Hieronymus docet qui Evangelium Matthaei scriptum fuisse testatur Chaldaicâ— Syroque Sermone Salmas de Hellenistica Erasmus Cajetane Calvin Junius Whitaker Gomarus Causabone Gerhard deny that Matthew was written in Hebrew Chamier de Canone l. 12. c. 1. saith we have the new Testament in Greek for although some contend that the Gospell of Matthew and the Epistle to the Hebrewes was written in Hebrew yet saith he it is very uncertaine and so propius falso I thinke saith Rivet that the Epistle to the Hebrewes was written in Greeke a tongue then most common and which was used by many Hebrewes which were called Hellenists That Marke should be written in Latine originally is improbable many of the reasons alleaged to prove that Matthew was not written in Hebrew are of force here also the Jewes at
Philemon were at the same time written from Rome and sent by the same viz. Tychicus and Onesimus First that the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3 18. but it was sent by Tychicus and Onesimus Chap. 4. v. 7 8 9. That to Philemon was written at the same time with that to the Colossians since he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Marke Luke Demas as is manifest by comparihg the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22 24. of the Epistle to Philemon For this and other reasons Capellus supposeth they were both written at the same time That the Epistle to the Ephesians was written also at the same time it may be thus confirmed 1. Because it was written by Paul in his bonds viz. from Rome as is manifest Chap. 3. vers 1. 4. 1. 2. It was sent by Tychicus Chap. 6. 21 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not latter bonds it is hence manifest because Phil. 1. 25. 26. 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certaine hope that he should be freed shortly The Epistle to the Hebrews was written by Paul from Rome toward the end of his former bonds He expresly mentions his bonds Chap. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. v. 19. The latter Epistle to Timothy was the last of all Pauls Epistles written by him in his latter bonds of which he writes Chap. 1. 8. 2. 9. and from Rome Chap. 1. v. 17. a little before his martyrdome which he seems to intimate Chap. 4. v. 6 7 8. Thus having by the â—helpe of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speake of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is the first not in time of writing but in dignity because of the majesty of the things it handleth Justification and Predestination It is rightly called Clavis Theologiae or the epitome of Christian religion It consists of 16 Chapters The best Expositors of it are Dr Selater on the first three chapters and Pareus with Peter Martyr and Pâ—r on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much authority the Epistle to the Romans hath in establishing controversies of faith So much the first to the Corinths hath in establishing Ecclesiasticall Discipline therefore Antiquity hath placed it next the other It consists likewise of 16 Chapters The best Expositors of it are Pareus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of 13 Chapters The best Expositors of it are Museulus and Dr Sâ—later Galathians St Jerome taketh the argument of the Epistle to the Galathians to be the same with the argument of the Epistle to the Romans wherein the Apostle proveth that by the workes of the Law whether ceremoniall or morall no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Galat. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Parâ—â—s Ephesians Ephesus was a Mother-city in the lesser Asia famous for idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all ryot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchiâ—â— Mr Baines hath done well on the first Chapter and Dr Gouge on some part of it Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Mâ—cedonia Acts 16. 12. In this Epistle he commends their godly study It consists of foure Chapters Zanchy and Dr Airie have done well on this booke Colossâ—ans Colosse was the chiefe City of Phrygia in lesser Asia the Apostle directs this Epistle to the inhabitants of that City It consists of foure Chapters Bishop Davenant Bifield and Elton have done best on this Booke Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chiefe city in Macedonia whither how the Apostle came we may see Acts 17. The first Epistle consists of five Chapters the second of three Zanchius and Dr Sâ—later have done well on both these Epistles Jackson and Bradshaw also on the second Timothy 2. signifieth the honour of God or precious to God He honoured God and was precious to him The first Epistle consists of six Chapters Barlow hath done well on three of them and Scultetus on the whole The second to Timothy this consists of foure Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithfull Minister and beloved friend of the Apostle 2 Cor. 2. 13. 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia which is of the same Subject with the first to Timothy It consists of three Chapters Scultetus Espencaeus and Dr Tailor have done best on this booke Philemon he was the minister of the Church at Colosse V. 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by some Heretickes as Marcion aud Arius it is now received as Canonicall because it was inspired of God doth in all things fully agree with all other parts of Propheticall and Apostolicall writings and was received of the greatest part of the ancient Church though upon weake and slender grounds the Latine church for a time did not receive the same Hierom in Catalogo scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the stile and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the stile and inscription of this epistle and manner of reasoning makes some doubt of the writer thereof and also something in the epistle shewes that it was written not by Paul as in the beginning of the second chapter vers 3. The doctrine of salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospell whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greeke copy whereof 〈◊〉 speakes leaves out the name of Paul in the Title and also divers printed Bookes Augustine speakes often of this epistle as if it were of doubtfull
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
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
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
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
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
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
descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
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
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.
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.