to undergo the suffering p. 380. m. â—i â—400 l. 43. we have travelled in the night p. 409. l. 9. dele Ephes. 2. 14. p. 412. l. 15. Phil. 2. 8 9 10. p. 418. m. bore p. 419. l. 11. numberer of secrets p. 421. l. 31. dele Gal. 4. 1. p. 440. l. 9. dele not p. 445. l. 25. dele Luke 21. 31 32. p. 459. l. 16. dele Col. 2. 2. p. 468. l 27. the 70 Disciples p. 470. l. 14. safety p. 472. l. 41. rather p. 477. m. ipsas p. 497. solum p. 495. l. 15. in English Free will p. 507. l. 4. do only concern p. 518. l. 14. for the righteousness p. 531. m. dele body p. 533. l. 32. Scraphims l. 39. â—in'd were for ever p. 536. m. sue to the mercy of God in Christ. p. 566. l. 27. at some times more then other p. 621. m. dele we have no power over the world and Satan p. 624. l. 21. Lam. 3. 40 41 42. p. 645. l. 1. It is set down so p. 651. to l. 16. adde Suggestion is only the act of the tempter the rest of the tempted p. 655. m. significatu p. 678. l. 33. ostendit p. 692. m. 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Quod per omnes Ecclesias receptum est disputando velle in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius in loc Orthodoxus is videlicet qui de rebus fidei rectam opinionem habet Drus. Spicileg Nec etiam illi duntaxat Heterodoxi vel non Orthodoxi vocari possunt qui doctrinam aliquam ab Ecclesia apertè damnatam vel rejectam amplexi sunt sed qui vel erroneum dogma vel inutile tuentur quod cum Scriptura non consistit aut sibi non constat Aliud etiam est simpliciter orthodoxum non esse aliud talem non esse in hoc vel illo capite Spanhem Exercitat de Grat. univers Annotat. in Sect. 2. Amicus Socrates amicus Plato sed magis amica veritas Jer. 9. 3. Jude v. 3. 2 Cor. 13. 8. Nullus enim suavior animi cibus est quam cognitio veritatitis cujus asserendae atque illustrandae septem volumina destinavimus Lactant. de falsa religione l. 1. Accepi à fide dignissimis cum illi ex consuetudine oblati essent eo die quo coronabatur in regem tres gladii in signum quod esset trium potentissimorum Regnorum Angliae Franciae Hiberniae Monarcha quod tandem dixerit deesse adhuc unum cum interrogassent principes quisnam ille sit Respondit esse sacrorum Bibliorum volumen Ille liber inquit Gladius Spiritus est gladiis his omnibus longe anteferendus Baldaeus de Script Brit. Cent. 2. Speed Chro. c. 24. p. 838. Baldazzaâ— a Germane Divine writing to Oecolampadius saith Veniaâ— verbum Dei submittemus etiamsi nobis essent sexcenta colla Ego quidem sine verbo ne in Paradisa optarim vivere cum verbo etiam in inferno facile est vivere Luth. Tâ—m 2 â—hr 30. 32. In Regum solenni publica inauguratione inter alias Ceremonias quoque Liber legis in manus ipsis datus fuit sub isto symbolo veritatis coelestis in eo comprehensae Protectio commendata 2 Reg.
free gathering of Churches I would wish such to weigh well what M. Baxter hath in his Christian Concord pag. 34. to 4â— For the judgement of divers Reformed Divines holding the Pope to be Antichrist see Vigniers Preface to that excellent Book of his entituled Theatre De L'Antichrist and M. Prinns Canterburian Doom p. 277 278 279. if that be true which I heard from the Professour of Divinity in the University out of the Pulpit Bellarmine saith That since that Doctrine prevailed amongst us that the Pope was Antichrist that they have been of the losing hand I wonder then why some of our Divines should speak and write so warily that way I might adde divers things to that I speak there of the Iesuites and Monks The Dominicans come nearer us then the Fraciscans Friar Francis is highly commended by the Papists for three notable acts First For gathering Worms out of the way Secondly For calling all manner of beasts as Worms and Asses his Brethren Thirdly For taking lice off beggars and putting them on himself yea into his own bosom See Lewis Owens running Register his unmasking of all Popish Monks and Iesuites and also his Speculum Jesuiticum In the seventh Book I speak of Our Union with Christ and the special Benefits by him Adoption John 1. 12. Iustification Act. 13. 38 39. Sanctification 1 Thess. 4. 1. Col. 2. 13. Rom. 12. 9. to the end 1 Cor. 13. 4 5 6 7. Gal. 5. 22 23 24. Ephes. 6. 14. to 19. Philippians 4. 4. to the 9. In the eighth of the Ordinances where I shew the need of them for the ablest Christians here and maintain the several Ordinances For that of Baptism Why should the Priviledge of Infants under the Gospel be straighter then it was under the Law Or actual Faith be more required in all that are to be baptized then it was in those that were to be circumcised when Cirlumcision as well as our Baptism was a Sacrament of Admission into the Church and a Sign and Seal of the righteousnesse of Faith Rom. 4. 11. In the ninth Book I speak of the Decalogue where I acknowledge I have received much help from a Manuscript of M. Wheatleys for the four first Commandments and of M. Bals for the first See M. Caudries second part of the Sabbath In the last I treat of Glorification Mat. 25. 46. 2 Cor. 5. 10. See an excellent Sermon of Master Thomas Goodwins of this Argument stiled The Happinesse of the Saints in Glory on Rom. 8. 18. I have not only gone over the several Heads of Positive Divinity but I have likewise handled many if not most of the chief Controversies betwixt Us and the Papists the Arminians Socinians and also discussed several things about Church-Government to make it more full and generally usefull to settle men in the main Truths It is reported of David Paraeus That his labour was bestowed in polishing the body of Christian Doctrine collected by Zachary Ursine and that he desired not to die till he had finished that task but when he had concluded it he joyfully uttered these words Now Lord suffer thy servant to depart in peace because I have done that which I desired I have cause to bless God as for that good esteem which my other Labours have generally found amongst both learned and pious Christians so for enabling me to accomplish this great work Some may perhaps blame me for gleaning some notions from such as I hear as well as from the Authors I reade To that I might say Habes confitentem sed non reum I know no such guilt in it if I do make use sometimes of some special Observations I hear from the Pulpit though I hear often the same things from several persons Some hold that a mans Sermon is no longer his own when he hath preached it and I think the ears as well as the eyes are senses of Discipline Besides many Divines and some Rabbies though I had but harsh language from one Divine have acknowledged themselves beholding to me for my Labours therefore I hope none will grudge if I do likewise benefit my self and also others by my Collections in that kinde I pray God to guide us all in the truth and to preserve us from Apostasie in these declining dayes Thy hearty Well-willer EDWARD LEIGH Imprimatur Iune 15th 1653 EDMUND CALAMY PROLEGOMENA Hebrews VI. I. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine Mysteries from vers 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to increase both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and go on forward we must leave the principles of Religion that is not stick there but passe on to a greater perfection The Apostle hath reference to the Schools of the Iews where he was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six Principles are named as so many Heads and Common-places of the ancient Catechism not but that there were many other necessary principles yet they might be reduced to these 1. Two main duties that is 1. The Doctrine of Repentance from dead works that every man is dead in sinne by nature and therefore had need to repent 2. The Doctrine of Faith in God in his Nature as manifested in the Word and revealed in Christ. 2. Two means 1. The Doctrine of Baptisms by which in the Plural Number he means both the Sacraments and also the inward Baptism of Christ and that outward Baptism of Iohn that is to say of the Minister though some referre it to the set times of Baptism 2. The Imposition or laying on of hands that is by a Trope or borrowed speech the Ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as à Laâ—ide expounds it So Cartwright in his Harmony See M. Gillespies Miscel. cap. 3. pag. 47 48. and M. Cartw. Rejoynd p. 278. 3. Two Benefits Resurrection of the dead that the same numerical body shall arise again that it dies not with the body and eternal judgement so called metonymically because in that Judgement sentence shall be given concerning their eternal state either in weal or woe Vide Grot. in Matth. 26. 45. Not laying again the foundations Three things are required in a foundation 1. That it be the first thing in the building 2. That it bear up all the other parts of the building 3. That it be firm and immoveable Simply and absolutely in respect of all times persons and things Christ only is the foundation upon which the spiritual building of the Church is
the Author of the Old and New Testament The knowledge of the Hebrew much conduceth to the learning of those famous oriental Tongues the Chaldee Syriack Arabick and Aethiopick by reason of the great affinity which they have with their Mother The Books of the Old Testament may be divided several wayes in respect of the Style some were written in Prose some in Verse in respect of Time some were written before their being taken Captives into Babylon as Samuel Isaiah Hosea and many others some in the Captivity and some after as Haggai Zachary Malachi The Hebrews divide the Bible ex instituto Esdrae into three special parts 1. The Law the five books of Moses 2. The Prophets â— The former Ioshua Iudges two books of Samuel and two of the Kings so called because they speak of the first Prophets 2. The later 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more special name by which title all the rest are understood and they are eleven Our Saviour himself mentions this most ancient distinction Luk. 24. 44. calling all the rest of the books besides the Law and Prophets Psalms Ubi Psalmi ponuntur pro omnibus libris qui Hagiographorum parte continentur ex quibus etiam in N. T. quaedam citantur tanquam impleta Buxtorf Tiberias cap. 11. In Masora quando vox aliqua ter duntaxat reperitur quidem in tribus his Scripturae partibus tum dicunt Ter occurrit Semel in Lege semel in Prophetis semel in Hagiographis Id. ib. All the Scriptures of the Old Testament in other places are comprized in the Law and Prophets Matth. 5. 17. 7. 12. and 11. 13. 20. 40. Acts 13. 15. 24. 14 26. 22. 28. 23. Rom. 3. 21. or Moses and the Prophets Luk. 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 Jews and the Anâ—ient reckon twenty two Books in the Old Testament according to the number of the Letters of the Alphabet for memory sake Ruth being joyned with the Book of Iudges and the Lamentations being annexed to Ieremiah their Author Hebraeis sunt initiales medianae literae 22 finales quinque Quamobrem V. T. modò in 22. modò in 27. libros partiuntur All the books of both Testaments are sixty six thirty nine of the Old and twenty seven of the New Testament Some would have Hugo Cardinal to be the first Author 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 book Greek or Latine Vide Croii observat in Nov. Test. c. 7. This Arithmetical Distinction of Chapters which we have in our Bibles was not from the first Authors 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 helps the Reader but it sometimes obscures the sense Dr Raynolds gives this counsel to young Students in the study of Divinity that they first take their greatest travail with the help of some learned Interpreter in understanding St Iohns Gospel and the Epistle to the Romans the summe of the New Testament Isaiah the Prophet and the Psalms of David the summe of the Old and in the rest they shall do well also if in harder places they use the judgement of some godly Writer as Calvin and P. Martyr who have written best on the most part of the Old Testament The Books of the Old Testament are 1. Legal 2. Historical 3 Poetical 4. Prophetical 1. Legal which the Hebrews call from the chief part Torah Deut. 31. 9. 33. 4. the Grecians from the number Pentateuch that is the five-fold volume the five Books 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 Ioshua In which five Books are described the things done in the Church from the beginning of the world to the death of Moses Atque hîc finitur Pentateuchum historiam annorum 2552. cum dimidio ab initio mundi complectens R. Usserius in Annal. V. T. cap. 37. Vide Sims Paras ad Chron. Cathol cap. 1. The Sadduces as some say received no other Scripture but these five Books of Moses therefore Christ Matth. 22. 32. proves the Resurrection of the dead which they denied out of the second Book of Moses but Scultetus saith that they rejected not the Prophets lib. 1. exercit Evang. cap. 22. See my Annotat. on Matth. 22. 23. Anciently it was not the custome of holy Writers to adde Titles to what they had written but either they left their works 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 Books of the New Testament as Matthew Mark Luke Iohn With the Hebrews the Titles of Books are taken sometimes from the subject Matter or Argument as in the Books of Iudges Ruth Kings Proverbs and others of that kinde sometimes from the Authors or Amanuenses rather as in the Books of Ioshua and the Prophets sometimes from the initial words with which the Books begin which Ierom follows The Books of Moses are denominated from the initial words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In Principio i. e. Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina h. e. Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Et vocavit h. e. Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. In Deserto i. e. Numeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Verba sive Deuteronomium These are subdivided again into fifty four Sections that the reading of them may be finished in so many Sabbaths which is signified Act. 15. 21. Iunius 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 Chap. 2. 4. and of Adam or mankinde Gen. 5. 1. It consists of fifty Chapters and contains a History of two thousand three hundred and sixty nine yeares from the Creation of the World to the death of Ioseph The best Expositors of this Book are Mercer Rivet Paraeus Calvin Peter Martyr
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
some Hereticks as Marcion and Arius it is now received as Canonical because it was inspired of God doth in all things fully agree with all other parts of Prophetical and Apostolical writings and was received of the greatest part of the ancient Church though upon weak and slender grounds the Latine Church for a time did not receive the same Hieron in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he cometh to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the style and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the style and inscription of this Epistle and manner of reasoning makes some doubt of the Writer thereof and also something in the Epistle shews that it was written not by Paul as the beginning of the second Chapter ver 3. the Doctrine of Salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospel whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greek Copy whereof Beza speaks leaves out the name of Paul in the Title and also divers printed Books Augustine speaks often of this Epistle as if it were of doubtfull Authority as you may see in his Enchirid lib. 1. c. 8. lib. 10. de Civitate Dei cap. 5. Beza Hemingius Aretius leave it in medio Calvin and Marlorat deny that it was Pauls The reasons saith Cartwright in his Confutation of the Rhemists moving us to esteem it none of Pauls are first that his name is not prefixed as in all the Epistles undoubtedly known to be his Another reason is that this writer confesseth that he received the Doctrine of the Gospel not of Christ himself but of those which heard it of Christ Heb. 2. 3. whereas Paul received his Doctrine immediately from Christ and heard it himself of Christ and not of them that heard it from him To the first Objection by Fulk it is easily answered the diversity of style doth not prove that Paul was not the Author of this Epistle For as men have written divers things in divers styles in respect of matter and persons to whom they wrote as Tully his Offices Orations and Epistles so the Spirit of God could and might inspire one and the same man to pen in a different manner 2. The other Argument also against its being Pauls because his name is not prefixed hath but little force in it 1. If it be not Pauls because his name is not prefixed then it is nones because no mans name is prefixed so Ierom and from him Beza and Bellarmine both thus answer 2. The Author of this Epistle did conceal his name that thereby he might not offend the weak Jews to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this Epistle in all ancient Greek Copies one excepted Other Books have no name prefixed as the first Epistle of Iohn hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himself among the hearers of the Apostles to avoid the envy of Apostleship See 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Augustine Ambrose Gregory and many modern Writers of note as Beza Bellarmine Gerhard Capellus Martinius Hoornbeck Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Author of this Epistle commends a certain famous Disciple Timothy Chap. 13. 23. but none had such an one but Paul 2. He remembers his bonds Chap. 10. 34. which is a usual thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same Axioms with Paul compare Heb. 1. 2. 3. with Col. 1. 14 15 16 17. Heb. 5. 12. and 13. with 1 Cor. 3. 1. and 2. and divers other places Paul saith by that sign his Epistles may be known and distinguished from others viz. that subscription The grace of our Lord 2 Thess. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeal for the salvation of the Hebrews Rom. 9. 3. makes it probable that he would write unto them Some think it may be gathered from that place 2 Pet. 3. 15. Beza having alledged four reasons urged by some why this Epistle should not be written by Paul saith Opponitur his omnibus quae scribuntur 2 Pet. 3. 15. quae certè videntur hanc Epistolam velut intento digito monâ— rare Beza concludes the matter very modestly Let the judgements of men saith he be free so we all agree in that That this Epistle was truly dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Waltheri officinam Biblicam Whitakeri controvers 1. Quaest. jam de Script cap. 16. Hoornbecks Antisocinianismi l. 1. c. 1. controvers Sect. 3. Some think as I have touched it before that this Epistle was originally written in Hebrew but the style and phrase of this Epistle doth Graecam redolere eloquentiam non Hebraeam 2. If it was written in Hebrew the Hebraisms would appear in the Greek version which yet are rarer here then in other Epistles 3. The Scriptures of the Old Testament are cited in it not according to the Hebrew fountains but according to the version of the Seventy 4. The Apostle Chap. 7. interprets the Hebrew name Mâ—lchisedâ—ch King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Iunius in his parallels holds it to be Pauls and written in Greek Ribera and Ludovicus a Tena two Papists have written on this Epistle Paraeus and Dixon have done best on the whole Book and Mr Deering on six Chapters Voetius much commends Gomarus Those seven Epistles written by Iames Peter Iohn and Iude have unfit Titles prefixed before them in that they are called sometime Canonical specially of the Latine Church and sometimes Catholick chiefly of the Greek Church neither of which were given them by any Apostle or Apostolick Writer Yet though this Title Catholick cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonical set before them as some Books of the Old Testament were termed Hagiographa by the Jews not because they were of greater Authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second Inscription of Catholick is as unfit as the former therefore the Rhemists unjustly blame us
for leaving out that Title in our English Bibles for it is well known that that Title is not given by the holy Ghost but by the Scholiast who took it from Eusebius General is a meer English term and of no doubtfull signification Catholick is both Greek and by their saying of double and therefore doubtfull signification The Syriack Interpreter hath this Inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Iacobi Petri Ioannis For the Syrians doe not esteem the second of Peter nor the second and third of Iohn nor the Epistle of Iude Canonical The Apostles Iames Peter Iohn and Iude have publisht seven Epistles as mystical as succinct both short and long short in words long in sense and meaning Iames For the difference which seems to be between Iam. 2. 21 22. and Rom. 4. 2. and 3. 28. most likely this Book was doubted of in ancient times as Eusebius and Ierom witnesse But yet then also publickly allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would again reject it Erasmus assents to Luther and Musculus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of the Reformed Church with one consent admit this Epistle for Canonical Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Whiâ—akâ—r against Raynolds with his Preface wherein he writeth that Iames his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himself I think afterwards seeing these words in a later Edition are left out It is no where found in Luthers Works that he called the Epistle of Iames Inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Books he produced Some in the Preface of the German Edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawy if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other Edition from the year 1526. Luthers disciples now hold that it is Canonical and Apostolical and they answer the Arguments of those that are opposite thereto as we may see in the Exposition of that Article concerning the Scripture by that most learned and diligent man Iohn Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fâ—rt saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinal denieth the Epistle to the Hebrews to be Canonical yea which is farre worse he affirmeth that the Author thereof hath erred not only in words but in the sense and meaning of the Scriptures Nay Cajâ—tan saith Whitaker rejected Iames second of Peter and second and third of Iohn and Iude. It consists of five Chapters Paraeus Laurentius Brochmand and Mr Manton have done best on it First of Peter This Epistle is called in the Title Catholical because it is not written to any one person as that of Paul to Timothy Titus and Philemon noâ— to any one particular Church as those of Paul to the Romans Corinths but to the converted of the Jews dispersed here and there as appears by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolical and was written by Peter 1. Because the Author of it expresly calleth himself Simon Peter the Apostle of Jesus Christ. He wrote it in his old-age to confirm them in the Doctrine which before he had taught them 2. It s inscription is to the same Jews that the former viz. dispersed by the Roman Empire and converted to Christ whose Apostle Peter was 3. It shews an Apostolical spirit 4. It s style and composition is agreeable to the former Epistle 5. The Author of this Epistle witnesseth that he was a spectator of the Transfiguration in the Mount Chap. 1. vers 16. now Peter together with Iames and Iohn were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his dear Brother Chap. 3. v. 15. It consists of three Chapters First of Iohn consists of five Chapters Second and third of Iohn They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonical 1. Their Author cals himself an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiastical Office is often signified but here age rather now it is manifest that Iohn came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolical Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Iohns and reckon them among the Canonical Books Each of these Epistles is but a Chapter Iude This Epistle also in times past was questioned by some but that it is Apostolical first the inscription shews the Author expresly cals him a servant of Christ and brother of Iames. 2. The matter it agreeth both for words and sentences with the second of Peter of which it contains as it were a brief summe and recapitulation That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter Iames and Iohn quit the same Title yea Paul in his Epistles to the Philippians Thessalonians and Philemon doth not call himself an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well on it Revelation It is called according to the Greek Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast Iohn the Evangelist into a fornace of scalding Oyl but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This Book describeth the state of the Church from the time of Iohn the last of the Apostles untill Christs coming again and especially the proceedings pride and fall of
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
Christo praedicat the Hebrews read osculamina filium which is more forcible to prove the mystery of Christs Kingdom and celebrate his ample dominion over all That place Isa 53. contains both the prophecy and whole passion of Christ in itself Yet what is wanting there in the Hebrew Text is there a letter taken away or altered to violate the sense of the mysteries Isaac Levita saith That this Chapter converted him that he read it over more then a thousand times and compared it with many translations and that more of the mystery of Christ is contained in it then in any translation whatsoever He addeth further that disputing with five Rabbines at Frankford he urged this Chapter against them and thereby brought them into those straights and so stopped their mouthes that they could not reply to his arguments We have the second Psalm the 21. the 110. and all others entire and compleat in which there are most manifest prophesies concerning Christ. There are many besides the Papists who have stood for the uncorrupt truth of the fountains and have defended the Jews faithfulness in preserving the Hebrew Copies as Whitaker Lubbertas Iunius Ames Rivet and others But none hath performed more for the vindicating of particular places which are either suspected or openly charged of corruption by certain Papists then Solomon Glassius a most learned man who in his Philologia sacra hath vindicated seventy two places of the Old Testament and twenty of the New All know that that place in the 7th of Isa. A virgin shall conceive was constantly objected to the Jews from the beginning and yet they have left it untouched Chamier de Canone l. 12. c. 4. Objections of the papists against the purity of the hebrew text in the old Testament Bellarmine onely produceth five places of the Scripture in which he endeavors to prove not that the Hebrew Text is corrupted by the labor or malice of the Jews that opinion he evidently and solidly refutes yet that it is not altogether pure and perfect but hath its errors brought in from the negligence of the Scribes and ignorance of the Rabbines Coton saith The originals are miserably corrupted and that there is a multitude almost incredible of depravations and falsifications made by the Rabbines and Masorites But Bellarmine who was more learned then he and from whom he hath stollen a great part of his Book against the Genevah Translation doth sufficiently confute him Object Psal. 22. 16. There is no Christian but he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lyon Answ. This is the onely argument which Lindan hath of any shew to prove that the Jews have corrupted the Hebrew Text saith Rainolds against Hart. Whitaker saith Hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae indicium inveniri The same say Iohn Isaac against Lindan Muis against Morinus Turretinus against Coton The Jews they say corrupted that word pierced because they saw that it proposed that manifest prophecy of the crucifying of Christ. But it is easie saith Whitaker to vindicate this place from their calumny For first Learned men witnesse that Caru is read in many Hebrew Books Iohn Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Iohannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplari habuisse hand dubito Hinc itaque manifestumesse puto cur septuaginta alii transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt Ecclesiam ipsam oppugnare Si enim illae correctiones Scribarumsunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tamen nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings Professor of Hebrew in Paris on the place concludes that the Jews did not corrupt this word Vide sis in loc Hulsii Annot. in loc Mr Iohn Foord who hath written an Exposition of the Psalms in Latine gives divers reasons to prove that Caru is a true reading one is this The History of the Gospel witnesseth that Christs hands and feet were pierced by the Souldiers with nails Secondly The Vulgar Latine the Seventy Ierom Augustine Pagnine and Vatablus Tremellius and Iunius Arias Montanus and some other Translators so reade it The most learned Hebricians teach in their Hebrew Lexicons that it is so to be read The Chaldee Paraphrast hath joyned both readings together q. d. They have digged or pierced my Hands and my Feet as a Lion is wont to dig with his teeth Elias Levita writes That he observed all the words which are otherwise read and otherwise written the Hebrews call them Keri and Ketib and that he numbred eight hundred fourty eight sixty five of which are in the Law four hundred fifty four in the Prophets three hundred twenty nine in the Hagiographa But Buxtorf in his Masoretical Commentary c. 13. observed many more words which differ in the reading and writing Morinus a learned Papist hath written nine exercitations on the Bible and labors to prove from Beza Amama De Dieu and other Protestant Writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a learned Papist also hath answered him Object Psal. 19. 4. The Hebrew Books have In omnem terram exivit linea eorum Their line is gone forth thorow all the Earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom Sonus eorum Their sound and St Paul approved of this version Rom. 10. 18. Answ. Whitaker in his Answer to this Objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on Rom. 10. 18. The Hebrew word say they truly signifieth a Line but the Septuagint Interpreters respected the sense and the Apostle followed them The Scope of the Psalm is That Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the seventh verse it sheweth how they were taught by the works of God thence to the end how they were instructed by his word the Apostle alledgeth this Psalm to prove that the Jews might come to know God by his Word and thereby might have faith in Christ Jesus the sense therefore is
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
Papa praesit aliis Episcopis Whether the Pope be above all other Bishops The Title of Universal Bishop of the Church which Bellarmine calleth notable and proper to the Bishop of Rome St Gregory sometime Bishop of Rome did renounce in himself and detest in all others calling it a title of novelty errour impiety blasphemy pronouncing any one that shall presume to challenge it to be the fore-runner of Antichrist B. Mort. Appeal l. 1. c. 2. Sect. 29. The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of some one over all other Bishops of the Church but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church as 2 Cor. 11. 28. so the King of Spain is styled The most Catholick King or King of the Catholick Church not Universal King and Soveraign over all other Kings in the Church There is another Question An Papa possit conferre Bullas Indulgentias Whether the Pope can confer Buls and Indulgences Their own learned Authours plainly confesse That there is not found any one expresse testimony for proof hereof either in Scriptures or in the writings of ancient Fathers 2. That there was no use of Indulgences in the primitive Church but that afterwards the fear of Purgatory hatched Indulgences 3. That the first who extended Indulgences unto Purgatory was Pope Boniface the 8th more then a thousand years after Christ. Luther began his opposition unto Rome in reprehending their Article of Indulgences He would have set down at the first if the matter of Indulgences had been granted but God led him on to declare against the whole Doctrine of Popery The Indulgences whereof we reade in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life It is a Question An Papa possit leges condere quae obligent Conscientias Whether the Pope can make Laws to binde the Conscience Conscience is said to be bound when it is charged by him who hath Power and Authority over it to perform its duty to bear witnesse to all our actions unto God and according to the quality of them to accuse or excuse us Rom. 2. 15. God is the only binder of conscience Iam. 4. 12. he is greater then the Conscience Rom. 13. 5. affirms only that Conscience is bound but determines not that mans Laws binde it Bellarmine saith Mens Laws binde Non minus quam Lex divina We deny not rem but only differ from them in modo they binde not immediately but mediately not primarily but secondarily not in them and of their own power but in the force and vertue of divine Law They say If the Pope determine vice to be vertue they are bound to believe it yea Tolet saith a man should merit of God in so believing There be these Questions An Papa sit supra Reges Whether the Pope be above Kings An possit Reges excommunicare Whether he can excommunicate Kings He hath soveraign Dominion say they over all Princes in temporal cases indirectly But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture Rom. 13. 1. that Chrysostome Theodoret Theophylact and all the Greek Doctours and in the Latine Church Gregory and Bernard do from thence teach that every Apostle and Prophet and Priest was commanded to acknowledge a subjection unto Emperours The Pope Hadrian the 4th was not only angry with Frederick the Emperour but for a while denied him the Imperial Crown because he held his right stirrop when he should have held his left which errour he excused because he was unaccustomed to such services Bellarmine saith the Pope hath power in temporal things indirectly only but his book should have been burned for it Object Christ had a natural Dominion over all Kingdoms Therefore the Pope his Vicar hath also Answ. Tertullian cals the holy Ghost the Vicar of Christ upon earth See Iohn 14. There is another Question An Papae solius sit statuere de controversiis fidei Whether it belongs to the Pope alone to determine controversies of faith We deny not but a Judge and a Law might well stand together but we deny that there is any such Judge of Gods appointment Had he intended any such Judge he would have named him lest otherwise as now it is our Judge of controversies should be our greatest controversie Chillingworth part 1. cap. 2. Sect. 10. pag. 57. It is a Question An Papa possit remittere peccata Whether the Pope can pardon sins Trecelius affirmed That if a man had lien with our Lady the mother of Christ and had gotten her with childe yet the Popes pardon was able to set him free The Pharisee said true though he misapplied it Luk. 5. 21. Who can forgive sins but God alone There is another Question An Papa possit errare Whether the Pope may erre The Pope say they as a private person or Doctour may erre but not as the Vicar of Christ and the Successour of Peter in the Chair yea judging from the Chair he may erre in questions of fact but not in questions of faith nay he may erre in discussing questions of faith in respect of the premisses not in respect of the conclusions E Cathedra docens hoc est ex tripode oracula fundens nullo modo errare potest Summus Pontifex saith Bellarmine de Rom. Pont. lib. 4. cap. 3 cum totam Ecclesiam docet in his quae ad fidem pertinent nullo casu errare potest See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament saith Bellarmine de Pontifice l. 4 c. 3. had on his Brest-plate Doctrine and Truth according to the vulgar version therefore the high-Priest of the New Testament the Pope when he teacheth the whole Church in these things which belong to faith cannot erre in any case How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New let the learned judge Nescio cur non possit dici quòd Gregorius Papa cum homo fuerit non Deus potuerit errare Durand l. 4. distinct Quaest. 4. Of the Iesuites and Monks Of the Jesuites The Pope in divers Buls cals them Beloved sons in which title they much glory The Jesuites above all other Regulars make to the Pope a vow of present and absolute obedience to do whatsoever he shall command them to go whithersoever he shall send them to Turks Infidels Hereticks without excuse denial or delay They are to the Pope what the Janizaries are to the Turk and uphold him chiefly Their Order was erected in the year 1540. Hospin de orig Iesuit l. 1 c. 1. They are the frogs spoken of in the Revelation that croke in Kings Chambers to provoke them to warre As in ancient time there was no
Christ who wore a Crown of Thorns for me e In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii the Crown of Martyrdom and Stephen the Protomartyr had his name in Greek from a Crown Erant torti torquentibus fortiores Cyprian Reformati ligneas sanctorum Papistae vivas Dei comburunt Imagines Qui primi relictis patriis ritibus ac lege qui abjectis repudiatis rebus omnibus quae solent esse hominibus in vita gratissima charissima Christum sunt sequuti qui ilii noâ—a atque admirabilia dicenti fidem tribuerunt gravia dura praecipienti obedierunt denique cervices suas obtulerunt pro illius Doctrina Gloria aliquid certè in co majus excellentius animadverterunt humana sapientia potentia Lod. Viv de verit Fid. Christ l. 2. c. 14. f Non paena sed causa facit Martyrem g Lib. 2. c. 25. Meminerunt Mosis Diodorus Siculus Strabo Plinius Tacitus quoque post eos Dionysius Longinus de Sermonis sub limitate Iamnis autem Mambris qui in Aegypto Mosi restiterunt praeter Talmundicos Plinius Apulcius Grotius de verit relig Christ. * Bish. Andrews in his large exposition on the ten Commandments h Credite me vobis folium recitare Sybille i Vid. Spanhem Dub. par 2. Dub. 34. Sect. 6 7. k Exercit. 1. ad Annal. Bar. * Isa. 8. 20. Psal. 19. The Authors often testifie that they speak not of themselves or by any humane instinct but from Gods command and the Spirit inspiring l Christ commends Moses the Prophets and Psalms by which names are meant all the Books belonging to the Canon of the Hebrews m The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 Joh. 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. Joh. 16. 23. 14. 26. Isa. 51. 16. Isa. 59. 21. Rom. 8. 16. The inspiration of the Spirit is considered as an efficient cause which disposeth our faculties to believe the truth and not as an argument of the truth The Pelagians say The faculties of the soul are well enough disposed to understand and believe the things of God without the inward inspiration and illumination of the Spirit Scripturam tanquam mortuam literam intuentur meros spiritus inflatis buccis crepant interim tamen neque verbum neque Spiritum retinentes Hic autem audis Paulum Scripturae testimoniis ut firmissimis potissimum nitâ— c. Luth. in 1 Cor. 15. 3 4. Quocirca noli esse immodicus jactator Spiritus si non apertum externum verbum habueris neque enim bonus eâ—â— quâ—m jactâ—s Spiritus sed ipsissimus Diabolus Id. ibid. Omnes homines quantumvis illustrati Spiritu sancto tamen manent discipâ—li â—erbâ— Luth. Tom. 4. The work of the Spirit now is not to perfect Scripture or to adde any thing to its discovery or to be â—â— stâ—aâ— of a Scripture where it is wanting much lesse where the Scripture is But to remove the darknesse from our understanding that we may see clearly what the Scripture speaks clearly Before the Scripture was perfected the Spirit did enlighten the Prophets and Pen-men of Scripture both wayes But now I know no teaching of the Spirit save only by its illuminating â—â— sanctifying works teaching men no new lesson nor the old without book but to read with understanding what Scripture Nature Creatures and Providences teach Mr Baxters Saints everlasting Rest Part 1. Sect. 51. n 1 John 3. 8. 1 John 2. 20. * Fides Christiana non acquiritur sed infunditur n Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequuturum inde etiam Graecorum Gentilium Scripturas esse divinitus inspiratas nam ut benè respondet Theophylactus oportebat eos novisse quod Paulus ante dixerat Sacras literas nosti Rivet Isag. ad Script Sac. o Aliud sanè Propâ—â—tas hoc vel illud scripsisse aliud verò scripsisse ut Prophetas Spanhem Vide Lod. Viv. de verit Fid. Christ. l. 5. c. 1. p Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturâ— Illud authenticum dicitur quod sibi sufficit quod se commendat sustinet probat ex se sidem ac authoritatem habet Whitaker q Every principle is known by it self The Scripture is the primum credendum the first thing to be believed we must believe it for it self and all other things for their conformity with it r Eccius reckons this among heretical Assertions Major est Scripturae quam Ecclesiae Authoritas s Nisi Deus hominibus placuerit non erit Deus said Tertullian in Apol. If God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctus Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque Spiritus humanus spiritus erroris Rainoldus Thesi. 3. l. 11. t See Chamiâ—rs sixth Book de Canone divers Chapters and Mr Pembles Vindiciae Gratiae pag. 207. to 222. u Superfluus mihi labor videtur eorum qui adco sollicite illud quoad nos inquisiverunt quia nâ— cogitari quidem potest ulla corum librorum authoritas nisi quoad nos Cham. x Matth. 28. 20 18. 20. John 15. 26. 16. 13. y Scriptura est vel ipsa scriptio literarum per lineas certas pictura vel ipsa doctrina per eas Scripturas significata in iis literis contenta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur ea scriptione Chamier Tom. 1. l. 1 c. 22. z Fuit Scriptura ante Moysen materialiter non formaliter Quibus lect is verbis adeo exultant quasi reperissent id quod puâ—â—i in faba se reperisse clamitant tamque considenter ac â—i ad plenum victoriae fructum sola triumphi gloria deesset Chamierus a So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word it signifieth to move with other things b Gerson saith he taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. c Ecclesiâ— non habet magisteriâ—â—m supra Scripturas sed Ministerium circa Scripturas There are two causes why the Apocrypha are cast out of the Canon 1. External the Authority of the Church decreeing and the quality of the Authours 2. Internal the style the fabulous and wicked things Chamier d Ecclesiae id est Romano Pontifici vel soli vel cum Concilio magisterium tribuunt summum adeo ut solennis sit apud eos formula indicet magister sidei Amesius e Dr Chalonero Credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum metaphoricè impropriè fundamentum
orat de ling. Ebr. dignitate Some say the Hebrews were so called from Abrahams passing over Euphrates Id. ibid. Vide Bocharti Geogr. Sac. l. 2. c. 14. f As Ezekiel Daniel Ierom hath followed this division of the Hebrews * Buxtorf Tiberias c. 11. g Both the Chronicles the Psalms Proverbs Iob Ruth Daniel Ecclesiastes Canticles Lamentations Esther Ezra and Nehemiah counted for one book Mark 1. 2. John 6. 45. 1. In ea parte Scripturae quae Prophâ—tas continet in volumine Prophetico Buxtorf Tiberias c. 11. h Joseph contra Appian l. 1. Euseb. l. 3. c. 10. Hieron Praef. in lib. Reg. Some of the Jews reckon four and twenty See Sixtus Senensis his Biblioth lib. 1. Sect. 2. Some twenty and seven Waltherus in officina Biblica p. 237. As the Massorites reckoned all the words and letters so some Christians all the verses of the Bible i Henric. Steph. Lect. in Concordant Graec. N. T. Grotius de Iure Belli l. 1. c. 2. Rivetus Isag. ad Scriptâ—sac c. 29. k We are not too superstitiously to adhere to our late division See Heinsius prolegom ad exercit l Dr Raynolds his Letter for the study of Divinity Usitata divisio sacrorum librorum in capita ab hominibus est recens sicut demonstravit Sixtus Senensis Rainold de Roman Eccles. Idol Admonit ad Lectorem Nos Codices quosdam ita scriptos vidimus ut nulla in illis extet vocum distinctio sed singulae lineae uno tenore scriptae sint atque unicam vocem constituere videantur Croii observat in N. T. cap. 2. Vide plura ibid. câ—p 4 7. Pentateuchum à quinque voluminibus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eâ—im Graecis quinque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen vocatur Isid. l. 6. In Iudaica Ecclesia etsi summa fuerit omnium librorum veteris Testamenti Dignitas Authoritas maxima tamen fuit quinque librorum Mosis Rivetus Spanhem Dub. Evangel parte tertia Dub. 1. In Prologo Galeato m Nomina horum quinque librorum ab Hebraeis sumuntur de primis verbis librorum Graeci Latini denominant hos libros à materia de qua agitur in principio libri Bellarminus Sims Parasc ad Chron. Cathol c. 1. n See my Epistle to my Heb. Critica Sacra and Thorndike of Religious Assemblies chap. 6. pag. 175 176. Two thousand three hundred and eight saith Sixtus Senensis o Hieron in prologo in Eze. Epist. fam l 1. Epist. 32. Eustochio Mercer praefat in Gen. Cantic Vossius in Thesibus de creatione Vide Estium ad Ezec. 40. 46. p Significat exitum siliorum scilicet Israel de â— Egypto ut in terram Chanaan prosiciscerentur Menochius * An hundred fourty six saith Senensis q Barbara Turcarum gens hodie Mosis doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensam non aliter quam divinam veneratur adeo ut etiam chartarum lacinias quibus alâ—quid ejus fortè inscriptum sit deosculetur Paraeus praefat de libris Mosis Evangelistae Apostoli in Novo Testamento centies quinquagies amplius in narrâ—tionibus concionibus suis Mosaici Canonis Authoritatem adducunt ut suum cum Mose Prophetis consensum comprobent Id. ibid. r Est enim Deuteronomium sive ut Philo loquitur Epinomis nihil aliud quam lex historia summatim repetita in lorum gratiam qui promulgationi legis rebusque illis non interâ—uâ—rant Grotius in Exod. 20. The Hebrews divide the Books into four Classes The first is called Thorah that is the Law containing the five Books of Moses s De cujus ingenti at perquam solida eruditione raraque accurata diligentia nunquam satis dici potest Muis Assert 3. Heb. ver The second Nebiim Reshonim the Books of the former Prophets as Ioshua Iudges Samuel Kings The third Nebiim Aâ—haronim later Prophets Isaiah Ieremiah Ezekiel And the lesser being twelve but one Book The fourth Sepher Ketubim the Hagiographal Books It was written as 't is likely by divers Prophets Matth. 2. ult Vide Bezam Bucer Calvin in loc t Petrus Martyr in praefat com in lib. Iud. scribit alios putare unumquemque judicem suorum temporum res gestas conscripsisse quaepostea Samuel eorum monumenta cum dissecta essent in unum quoddam corpus seu volumen coegerit Aliqui hujus libri auctorem faciunt Ezechiam Regem alij Esdram alij Samuelem que opinio verior videtur pluribus nititur conjecturis graviores habet assertores etiam plures Menochius u The Authors of these Books of Samuel are thought to be Samuel Nathan and Gad Samuel of the first Book to the twenty fifth Chapter where his death is rehearsed Nathan and Gad continued it 1 Chron. 29. 29. x They are called the first and second of Kings by the Greeks and Latines They contain a large History of things done by Kings the History of Samuel being preposed The Ordinary Glosse saith he wrote a good part of the first Book Scriptor horum librorum quatuor Hebraeorum eruditissimis creditur esse Ieremias Sermonis forma non discrepat Eum credibile est usum commentariis illis Nathanis Gadiâ— Prophetarum quorum mentio 1 Paral. 29. 29. Grotius Because they reckon the first and second of Samuel also among those of the Kings Esdras and Ieremiah are thought to be the authors of the Kings Munster rendred it the Books of Annals Libri praeteritorum appellantur ab Hierenymo Ab Esdra scriptos hos duos libros constans semper fuit apud Hebraeos fama qui hos libros vocant verba dierum id est excerpta ex regum diurnis Grotius y Auctor ignoratur Alii Esdrae tribuunt alii Ioremiae certi nihil habemus ex Scriptura Menochius Tempus quo historia Paralipomenon edita Canonicis Scriptoribus adjecta sit non possum pro certo indicare Suspicor autem post Antiochi persecutionem qui saevierat in libros divinos abbreviatorem ex annalibus regum epitomen excerpfisse praemissis genealogiis ab Adam usque additis quibusdam generi Davidico ut continens temporum series haberetur vulgò usque ad sua tempora Bibliander de optimo generum explicandi Hebraica Ezra signifieth an helper Nehemiah a comforter Certum est libros Paralipomenon Esdrae Nehemia esse post reliques ferè omnes sacros veteris Testamenti libros conscriptos Capel Critica Sac. l. 1. c. 3. a Nehemiah in English is A Comfort sent from God to comfort his people in those troublesome times b Nomen huic libro est à potiore persona Martinius Aben Esra docet historiae hujus Scriptorem fuisse Mardochaeum idque ex ultimo capite hujus libri colligit Hanc sententiam tanquam veram amplector tamdiu donec contrarium probetur Mayerii Dissertat Theol. de LXX Hebdomatibus Danielis p. 145. LXX huic historiae somnium quoddam Mardocâ—aei
hac Epistola fuit una de auctore altera de authoritate ejus Bellarm. l. 1. de verb. Dei c. 17. Vide Drusium ad titulum ad Hebraeos De side est Epistolam ad Hebraeos esse Scripturam Canonicam Cornel. a Lapide Dr Fulk against Martin Multo facilius dicere quis istius Epistolae non sit Author quà m quis sit Author Cameron Tomo tertio praelect in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo quam firmis Argumentis persuasi simus alium esse Auctorem Calvinus in Epist. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books both in the Old and New Testament God would have us believe his Word though we know not the Authors it is written by the Spirit of God though we know not whose hand God guided Dr Holsworth on Luk. 22. 11 12. g Sciebat nomen suum invisum Hebraeis esse quamvis ad fidem jam conversis propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat cujus legis illi adhuc aemulatores erant Actorum vigesimo primo Bellarminus ex Hieronymo haec citat l. 1. de verbo Dei cap. 17. Vide Bezam in titulum illum Epistola Pauli Apostoli ad Hebraeos Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur Beza Compare 2 Pet. 3. 15. with 1 Pet. 1. 1. Other Books have no name prefixed and yet they are certainly believed to be Canonical as Iob Iudges Ruth Chronicles h Epistola Pauli ad Hebraeos Hebraico id est sermone tunc in Syria usitato scripta fuit ab alio versa quem quidam Clementem fuisse volunt alii alium Salmasius de Helenistica i Waltherus in officina Biblica Bellarminus ubi supra k Jun. Parallel lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Biblicam l Epistolae aliorum Apostolorum Catholicae dicuntur quia generatim ad omnes â—ideles in omnes quasi mundi partes missae sunt ista inscriptione à Paulinis distinguuntur quae vel ad certas Ecclesias vel ad certos homines missae fuerunt Rivetus in Catholico Orthodoxo Hieron Epist. Fam. M â— Pemble on Justification Sect. 6. â— 1. m This may be seen in the Harmony of Confessions n Rivet Iesuitâ— vapulans c. 9. Waltherus in officina Biblica Sect 281. Waltherus also in officina Biblica holds it Canonical o Rainoldus de lib. Apoc â—om 1. praelect quarta Vide etiam prâ—olectionem tertiam p As Eusebius and Ierom witnesse Chap. 1. 11 13. Eusebius l. 2. 24 3. 21. Zanchy hath done well on the first Epistle Calvin on all three * Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno. It is reckoned among the Canonical books and cited by Athanafius Tertullian Cyprian Origen Ierom under Iudes name Iohn neither in his Epistles nor Revelation cals himself an Apostle This short yet General Epistle was written the last of all the Epistles and is therefore called by some Fasciculus It was written by Iude the brother of Iames and Kinsman of Christ he lived longer then all the rest of the Apostles save Iohn Besides the Dedication and Preface it contains two things 1. Warnings of the Church against false Doctors 2. Woes against false Teachers q Vocatur istâ— liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Ioanni Ioannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot â—habet Sacramentâ— quot verba Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste Hieronymo soli Scripturae est proprium apud Ethnicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Iohanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei â—n hoc libro Apoc. 19. v. 13. Gerardus Waltherus Vide Bezae Prâ—legomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. cap. 20. colligerunt Chiliastae qui ab Ecclesia explosi sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos annis mille Rainold de lib. Apoc. Tom. 2. Praelect 131. r Mr Selden of Tithes cap. 1 ex Bodin Meth. Hist. See Mountag against him c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus iâ—tactam se relinquere fatetur Lutherus quod dubiae sit interpretationis arcani sensus in qua etsi periculum sui multi hactenus fecerint nihil certi tamen in medium protulisse Zepperus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts 3. 18 10. 43. â—otum vetus Testamentum rejiciebant Manichaei tanquam à Deo malo profectum Duos n. illi Deos impiè singebant quorum unus bonus malus alter esset Whitakerus de Scripturis Libri digni qui abscondantur magis quam qui legantur Athanas. in Synops. Sac. Script Stephen Act. 7. 42. cites a book of the twelve lesser Prophets and so confirms the authority of them all being in one volume Luke 16. 29. Vide Whitakeri controv 1. quest 3. c. 3. p. 210. * The History of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Ezra is accounted by some as the Apocrypha of the Apocrypha because it was never owned for Canonical either by the Jewes Romish Church in general or Protestant Writers The Apocryphal Books are either purer as Syrach Wisdom Bâ—â—â—ch the first of Maccabees and the prayer of Manasses or more impure as the rest Toby Iudith the second of Maccabees the supplement of Esther and Daniel Nos quidem non negamus horum librorum plerosque Sapientiaâ— praesertim Ecclesiaiâ—icum esse valde bonos utiles omnibus Tractationibus praeserendos sed propriè per excellentiam Canoâ—icos esse iâ—sallibilis veritatis è quibus sirma ducantur argumenta id verò inficiamur Rainold de lib. Apoc. praelect 6. See Mr Lightfoot on Luk. 1. 17. p. 5. 6. Acts 6. 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpuram volunt prius lanam insiciunt ut in quit Cicero Rainol de lib Apoc. tom â— praelect 18. * Chamier de Canonc l. 4. c. 2. Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. A
one flows from faith and love to God the other not the one looks to spiritual miseries the other only to temporal the one is ready to shew it self to enemies the other not the one aimeth at God and intendeth to please him the other at credit or at best at pleasing it self The alms which she gave in three quarters of a year in distribution is summed to the number of fourteen or fifteen thousand pounds Foxes Book of Mart. vol. 2. p. 332. See 2 Cor. 8. 2 3. M. Fenner of the Affect M. Stock in his Funeral Sermon of him M. Hughes in his Preface to the embalming of dead Saints Iohn the Patriarch of Constantinople was called the Almner Eleemosynarius because he had a great revenew but laid it out all on the poor and at years end would say I have nothing left me but my Lord Iesus Christ. Mat. 5. 7. Isa. 58. 9. Prov. 21. 13. Alms in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy or compassion because it is a gift given to the poor out of commiseration or pity whence the French Aulmosâ—e Est opus quo datur aliquid in digenti ex misericordia Bellarm. lib. 3. de bon oper de Eleemos cap. 1. In the Hebrew and Syriack it is called Righteousnesse or Iustice as if it were by right due to the poor Prov. 11. 18. Alms and relief of poor people being a work of charity is accounted in Law divine service for what herein is done to the poor for Gods sake is done to God himself Sr Ed. Cook on Lit. Vide Aquin. 2a 2ae q. 32. Art 1 2 3 4 5 6 7 8 9 10. Mr Lapthorn hath written a good Treatise of spiritual alms and Mr Whately of corporal called The poor Mans Advocate set forth by me in his life time Eleemosynae spirituales praeeminent triplici ratione Primò quidem quia id quod exhibetur nobilius est scilicet donum spirituale quod praeeminet corporali Secundò Ratione ejus cui subvenitur quia Spiritus nobilior est corpore Tertiò Quantum ad ipsos actus quibus subvenitur proximo quia spiritâ—â— les actus sunt nobiliores corporalibus qui sunt quodammodo serviles Aquin. 2a 2ae q. 32. Art 3. 2a 2ae Quaest. 32. Art 8. Qui proprietatem dominium non habent ut uxores quae sunt in potestate virorum filii qui sunt in potestate parentum servi qui sunt in potestate Domiâ—â—um non debent nec possunt Eleemosynas facere nisi vel in extrema pauperum necessitate vel ex consensu tacito vel expresso sâ—periorum Bellarm. lib. 3. de bonis operibus c. 12. We should labour to be rich in grace seeing other riches are so vain See Eccles. 5. 10. to the end 1. These are the true riches Luk. 16. 9. other riches are deceiving 2. These are our own riches Luk. 16. â—2 3. Unsearchable riches Ephes. 3. 18. 4. Spiritual riches Matth. 6. 25. 5. Heavenly riches Matth. 6. 29. 1 Cor. 15. 44. 6. Eternal Luk. 16. 9. We should strive to be rich 1. In knowledge 1 Cor. 1. 5. 2. In faith Jam. 2. 5. but especially in mercy otherwise we cannot make it appear either to our selves or others that we are rich in faith Jam. 2. 18. Proinde verum Sacrificium est omne opus quod agitur ut sancta societate inhaereamus Deo relatum scilicet ad illum finem boni quo veraciter beati esse possimus Undo ipsa misericordia qua bomini subvenitur si propter Deum non fit non est Sacrificium Etsi enim ab homine sit vel offertur tamen Sacrificium res divina est ita ut hoc quoque vocabulo id Latini veteres appellaverint Aug. le civ Dei l. 1. c 6. Hic divitiarum maximus ac verissimus fructus est non uti opibus ad propriam unius voluptatem sed admultorum salutem non ad praesentem suum fructum sed ad justitiam quae sola non interit Tenendum est igitur omnino ut ab officio misericordiae spes recipiendi absit omnino Hujus enim operis officii merces à Deo est expetenda solo nam si ab homine expectes jam non humanitas erit illa sed beneficiâ— foeneratio nec potest videri benè meruisse qui quod fecit non alteri sed sibi praestat tamen res eo redit ut quod alteri quisque praestiterit nihil ab eo commodi sperans verè sibi praestet quia mercedem capiet à Deo Lactant. de vero cultu lib. 6. Vide plura ibid. To good men we must do good because they do deserve it to strangers because they may deserve it and do stand in need of it to all men because God deserves it at our hands for them to our friends because we owe it them and to our enemies to heap coals of fire upon their heads The coals of charity to thaw and soften their hardnesse if it may be and at which we must aim or else the coals of anger from God for their unplacablenesse towards us Robinsons Essayes cap. 5. See D. Gougeâ— Whole Armour pag. 80. and so forward Doctor Taylors Parable of the Sower pag. 404. M. Manton on Jam. 5. 7. It is a holy disposition whereby the heart looking at Gods will in the disposing of all things doth sustain any adversity for the Lords sake Job 1. 21. Virtus aut cerni non potest nisi habeat vitia contraria aut non est perfecta nisi exerceatur adversis Hanc enim Deus bonorum ac malorum voluit esse distantiam ut qualitatem boni ex malo sciâ—mus item mali ex bono nec alterius ratio intelligi sublato altero potest Deus ergo non exclusit malum ut ratio virtutis constare posset Quomodo enim patientia vim suam nomenque retineret si nihil esset quod pati cogeremur Quomodo laudem mercretur devota Deo suo fides nisi esset aliquis qui à Deo vellet avertere Lactantius lib. 5. de Iustitia We suffer with Christ 1. When the cause is Christs for which we suffer 2. When the graces are Christs by which we suffer We have cause of patience 1. If we look upon our selves as creatures 2. As sinners Lam. 3. 29 39. Non tam miseri qaam mali 3. As Christians Col. 1. 24. Defendenda religio est nam occidendo sed moriendo non saevitia sed patientia non scelere sed fide Lactantius lib. 5. de Iustitia Act. 5. 41. Hab. 3. 18. Cum videat vulgus dilacerari homines variis tormentorum generibus inter satigatos carmsices invictam tenere patientiam existimant id quod res est nec confensum tam maltorum nec perseverantiam morientium vanam esse nec ipsam patientiam sine Deo cruciatus tantos posse superare latrones robusti corporis viri ejusmodi lacerationes