Poeticall Job Psalmes Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture wich set forth strongest affections are composed in verse as those holy flames of Spirituall love betweene Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrowes of Hezekiah in his sicknesse and the Lamentations of Jeremy for the captivity of the Jewes The Booke of Psalmes is as it were a throng of all affections Love joy sorrow feare hope anger zeale every passion acting a part and wound up in the highest stâ—â—ines by the Spirit of God breathing Poeticall eloquence iâ—to the heavenly Prophet So the Booke of I b whose subjâ—ct is sorrow hath a composure answerable to the matter Paâ—lion hath most scope in Verse and is freest when tied up in numbers Job There is great varieiy of judgement about the Authour and Penman of this Booke some say it was one of the Prophets but they know not who some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinall Suidas and Pineda conceive that Job himselfe was the authour of this book and it is thus proved because when any Booke is inscribed by the name of any person and there appeares no urgent reason wherefor it could not be written by him such a person is to be thought the authour and not the matter of the Booke as is manifest in the Booke of Joshua and those of the greater and lesser Prophets The Arabicall speeches with which it abounds note that it was written by some man living neere Arabia as Job did Neither doth it hinder that Job speakes of himselfe in the third person for Canonicall writers are wont to doe this out of modesty Num. 12. 3. John 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Aegypt while he was in Midian The maine and principall subject of this booke is contained in 34 Psal 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Booke into three parts and so it sets forth 1. Jobs happy condition both in regard of externals and internals in the first five verses 2. Jobs fall his calamity from that to the seventh verse of the 42 Chapter 3. Jobs restitution or restoring from thence to the end Beza Mercer and Pineda have well expounded it The Psalmes are called in the Hebrew Sepher Tehillim a booke of divine praises in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a Muâ—call instrument which name the Latines have retained It containes sacred Songs to be fitted for every condition both of the Church and members It is called in the new Testament the Booke of Psalmes Luke 20. 42. 24 44. Acts 1. 20. No bookes in the old Testament are oftner cited in the new then Esay and the Psalmes that 60 times this 64. They are in all 150 in Greeke 151. Austin and Chrysostome ascribe them all to David as the Authour so doe Theophylact Ludo vicus de Tena Some thinke that after the Captivity Esdras collected these Psalmes dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalmes viz. David Salomon Moses Asaph Etham Eman Jeduthun and the three sonnes of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Hebrewes divide the Psames into five Bookes or parts The first Booke hath the first 41 Psalmes the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. v. a. 1. Tituli sunt Psalmoeum claves the Titles are Keys as it were of the Psalmes saith Jerome The best Expositors on the Psalmes are Musculus Mollerus Muis Calvin The Scripture is the choicest booke the Psalmes the choycest piece of Scripture and the 119 Psalme the choicest part of the Psalmes Among 176 verses in that Psalme there are scarce foure or five at most wherein there is not some commendation of the word Proverbs The booke of Proverbs is compared to a great heape of Gold rings rich and orient severally and every one shining with a distinst sence by it selfe but other contexts of holy Writ to Gold chaines so enterwoven and linked together that they must be illightned and receive mutuall illustration one from another It consists of 31 Chapters it was written by Saomon saith Austin 17 Ch. of his 20 booke de oivitate Dei and Josephus in the 8th Booke and 2d Chapter of his Jewish Antiquities and it is proved 1 Kings 432. though there indeed it is said onely he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Salomon It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dieitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebaut Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes in Hebrew Coheleth the feminine hath respect either to wisdome or to the soule the nobler part The Authour of this booke was Salomon who either at his Table or in his familiar conference propounded these doctrines to his Courtiers as may be collected out of 1 Kings 10. 8. Many of the Hebrews say that this Booke was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Booke is explained in the last Chapter viz that all things in the world are vaine therefore that nothing is more profitable and necessary then to feare God and keepe his Commandements The principall parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godlinesse and the feare of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shirha Shirim by the Latines Cantica Cantieorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Authour of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual marriage betweene Christ and the Church or every faithfull soule It consists of eight Chapters and perpetuall Dialogues The Jewes had this Book in such reverence and account that before thirty yeeres of age none would
are besprinkled with Jewish Fables and Thalmundique toyes The third Paraphrase hath not expounded all the Hagiographall Bookes For there was never seen any Targum upon Chronicles nor Daniel nor Ezra peradventure because much of the Chronicles was expounded in the Bookes of the Kings and a great part of Daniel and Ezra were written in Chaldee that there was no need of a new Paraphase Onkelos his Paraphrase seldome merits that name being indeed commonly nothing but a rigid version Cudworths discourse concerning the notion of the Lords Supper Chap 3. The third Targum of the Pentateuch is named Jerosolymitanum either from the City whence it came or from the Tongue in which it was written Schickardi Bechinath Happeros Schim The Greeke Translation of the old Testament There is a most ancient rare parchment MS. copy of the Bible in Greeke in our Kings Library at St JAmes sent to His Majesty that now is by Cyrillus then Patriarke of Alexandria The Postscripts of the second Epistle to Timothy and that to Titus in that Manuscript agree in the maine with the Syriacke Testament The second to Timothy written from Laodicea to Titus written from Nicopolis There be divers Greek translations of the old Testament that of all the rest is the most famous and Ancient of which the Seventy-two Interpreters in Egypt obeying King Ptolemeus Philadelphus his Commandement were the Authors It was made not a whole 100 yeares after the death of the Author of Nehemiah and 300 yeares also before Christ. They are said to be 72 Elders chosen out of every Tribe they are commonly called seventy although they were 72 as Bellarmine sheweth where he speakes of their edition as the Centumviri which were 105. Ptolomeus Philadelphus the most learned of all the Ptolomies had made a Library at Alexandria which he stored with many thousands of Books and understanding that the Divine Books of the Prophets full of all good Doctrine were kept amongst the Jewes written in their tongue by the motion of Demetrius Phalerius the best Grammarian of that age whom Ptolomy had appointed the Library-keeper he requested of Eleazar the High Priest of the Jewes those Bookes and Interpreters then 72 Elders of all the Tribes of Israel were sent unto them All the Latine translations of the Bible except that of Jerome were made from it The Evangelists followed the version of the Seventy in many things which was in the hands of many and of great authority amongst the Hellenists when they might doe it without much swerving from the sence of the Prophets both to shew their Liberty and that in things indifferent and of little consequence they would not give occasion of cavill to the wicked nor of scandall to the weake The 70 Interpreters doe manifestly swerve from the Hebrew truth in reckoning of yeares for Gen. 5. they say that Methuselah was more then 167 yeares old when he begat Lamech so that of necessity they make him live 14 yeares after the floud which is false for then were 9 soules saved contrary to Gen. 7. The Syriacke translation of the New Testament comes next to be considered it is Ancient yet it is not certain who was the Author thereof nor in what time it was made though Chamier thinkes a little after Christs time the greate elegancy and purity of speech doth shew that it is Ancient It is probable that it was made about the beginning of the Christian Church because the second of Peter with the second and third of Iâ—hn Jude the Revelation are left out which though they were written by inspiration yet they were questioned by Ecclesiasticall writers because they were omitted by the Syriacke translator It is very profitable for the understanding of the Greeke Testament It wâ—ll interprets those Greek words Matth. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per panem indigentiae nostrae and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 22. The Syriack hath 2 words Maran Atha which signifie our Lord cometh The Papists indeavour to establish their administration of the Lords Supper under one kind from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. but that word is generally used for the whole action of the Sacrament viz. the distribution of the Bread and Wine The Syriacke so renders it Comendentes vos bibentes Andreas Masius in his Syriacke Grammar saith that the Syrians doe not write sinistrâ—rsum toward the left hand as the Hebrewes nor dextrorsum toward the right hand as the Greekes and Latines but deorsum downward which manner of writing it is probable was then observed by Christ John 8. 6. because at that time the Jewes used the Syriacke tongue The New Testament in Syriacke is in Latine of Trostius his Edition the Revelation was de Dieu's Edition the later Epistle of Peter and two Epistles of John and that of Jude are Pococks Edition The Arabique translation It is uncertain by whom it was made or when sure it is they had the Scriptures in their own tongue and it were to be wished that that tongue were more common and better understood that Religion might be spread amongst the Saracens which for the most part speake that language In the yeare 1592. the New Testament in Arabicke was first divulged at Rome The Arabicke tongue saith Walter is thought to be a branch of the Chaldee and Syriacke proceeding from both but that it exceeds them in 6. letters there being 28. in the Arabicke tongue It was in use Anciently with the Ishmalites and Hagarenes who drew their originall from Abraham and afterward would rather be called Saracens from Sara It is now used through all Asia and Africa Mahumed who descended from the Ishmaelitish Nation wrote his wicked and blasphemous Alâ—oran in this tongue Erpenius who was excellently skil'd in this tongue saith it is more necessary and excellent then either the Syriacke Aethiopicke Persian or Turkish language he extols it for its antiquity largenesse elegancie and profit The Arabians saith he have many more accurate for Geographie then Ptolâ—mie Aviceâ—ma and other famous Physitians have written in this tongue He saith 32 thousand of Arabicke Bookes were to be had in one Library in Maâ—â—itania Joseph Scaliger Raphelengius Isaac Casaâ—bone Emmanuell Tremellius and Franciscus Junius all learned men of speciall note much esteemed this tongue and promoted the study of it as their writings shew Mercer who was most versed in the Hebrew and Chaldee tongues in his old age a little before he died thought to have travelled into the cast only out of a desire learne the Arabicke tongue The Latine translations were so many that Augustine saith they could not be numbred That new version of Tremellius and Junius both is best for the old Test and that of Erasmus and Beâ—a for the New Testament See in Chamiers first tome l. 12. c. 1. his censure of all 3. There is a great use also
for holy men wrote as they were moved by Gods Spirit 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Jeremy 5. Some say that Zachariah being Instructed and trained up with Jeremy did deliver it by tradition from Jeremy and so Jeremy spake it by Zachariah which might be true because it is said in the Text as was spoken by Jeremy not written But sixthly the most compendious and likely way of reconciling is this that Zachary and Jeremy was the same man having 2 names which was very usuall among the Jewes as Salomon was called Jedidiah Iehoiacim Jeconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So farre Junius and Doctor Taylor See Mr. Robert Baily on Zach. 3. 1. 2. p. 11. and last large Annotat. The best of the Popish writers cannot deny but that the name Jeremy the Prophet is put for Zachary either through the negligence of the Scribes or else it was inserted into the Text out of the Margent the Evangelist saying no more but that it might be fulfilled which was spoken by the Prophet as both Iansâ—nius and Maldmate in loc doe confesse 1 Chamier distinguisheth of a twofold depravation one of Interpretation herein we excuse not nor defend the Jewes Second of the letter herein they are to be patroniz'd against the Papists who thorow their sides strike at the very Scriptures and labour to overthrow their authority The Hebrew Edition then notwithstanding these and such like frivolous objections is sincere and uncorrupt and if any errours crept in through negligence or Ignorance of the Pennien which Copyed out the Bookes yet Bellarimine himselfe granteth they arâ— of no great moment in matters pertaining to saith and manners saith he there is nothing wanting in the integrity of the Scriptures Haud negare ausim temporum injuria descriptorum iucuria errata quadam sphalmata in textum hebraum irrepsisse Amâ—ma Antibarb bibl What reasons can the Jesuites alledge why the Hebrew and the Greeke which kept their integrity 400 yeares together after Christ amidst as bitter Enemies as ever they had as troublesome and tempestuous times as ever were since should after in time of lesse danger and greater quiet loose not their beauty onely but their Chastity also And we marvell that the Jesuites are not afraid to suffer this blot to fall upon their Popish government which boasteth and saith it is the pillar of truth and yet hath had no better care to preserve the truth Objections of the Papists against the purity of the Greeke Text in the New Testament Ob. They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. Many of the ancient Greek Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmerond the Jesuite confesseth serving the Lord and it appeareth in the Syriacke translation and who seeth not that it might rather be an oversight of the writer taking one word for another rather then a fault in the Text and the cause of the mistake saith Beza was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should admit the other reading we must not understand the Apostle as if he commanded us to be temporizaers or to apply our selves to the corrupt customes and manners of the times but to keep time in all our actions and doe them in the fittest season as Col. 4. 5. Ephes. 5. 16. Ob. Erasmus the best translator of all the later by the judgement of Beza saith that the Greek sometimes hath superstuities corruptly added to the Text of holy Scripture as Matth. 6. The doxologie for thine is the Kingdome the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Jerome and Augustine doe expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be magnificam illam quidem sanctificam a most high and holy forme of expression sed irrepsisse in contextum quae in vetustissimis aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the university Library of Cambridge that Copy perhaps was corrupted by the Heretickes It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they doe Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had beene taken out of the Book of Chronicles written by the penne of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some Abridgement of the Prophets words 3. That cannot be superstuous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had beene wanting there had wanted a forme of that Prayer which standeth in praise and thanksgiving 4. If to give a substantiall reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alleadge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostome Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospell which Luke hath not Salmeron reproves Cajetan for calling this Multilâ—quium since there is a notable confession of 4 properties of God his Kingdome Power Glory and Eternity I should now shew that neither the translation of the Seventy nor of the vulgar Latine are authenticall but there are two questions of great moment first to be discussed The first is whether any Bookes of the Scripture be lost The second whether the Scripture of the Old Testament was punctata from the beginning To the first question that we may give a right answer we must distinguish of the Bookes of Scripture some were Historicall Ethicall or Physicall others Dogmaticall The former might perish and fall away but not the latter Therefore that common objection of divers Books mentioned in the Old Testament whereof we finde none so
intituled in the Canon thereof is easily answered Either they were Civill and common-wealth Stories whether the Reader is referred if it like him to read the stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifestly proved to be written by divers Prophets in their severall ages wherein they prophesied Salomons Books which he wrote of generall Philosophy fell away but all the other Books of the Scripture do still remain First they are all of God all whose works remain for ever therefore the holy Scriptures being not onely his handy-work but as it were the chief and Master-work of all other must have a continuall endurance Secondly they all are written generally for our instruction and more particularly for admonition and warning for comfort and consolation unlesse we will say that God may be deceived in his purpose and end wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly if the Lord have kept unto us the whole Book of Leviticus and in it the ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly let us heare the Scripture it self witnessing of it own authority and durablenesse to all ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our Children for ever David also professeth that he knew long before that the Lord had founded his testimonies for ever-more But our Saviour Christs testimony is of all other most evident That heaven and earth shall passe but that his word cannot passe And yet more vehemently that not one jot or small letter prick or stop of his Law can passe untill all be fulfilled Rom 15. 4. therefore none of those which were written for that end are lost Origen in praefat in Cant. Canticorum Augustine l. 18. de civitate Dei c. 38. thought it could not neither stand with the Divine providence nor with the honour of the Church that any Canonicall Books and given for such to the Church should be lost Of this opinion are many worthy moderne Divines Junius Chamierus Tomo 1. L. 9. c. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scriptura sacra c. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei Cap. 15. Rivetus in Isagoge ad S. Script c. 6. in Summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingi us But Chrysost. and Whitaker also Bellarmine l. 4. de verbo Dei c. 4. Grâ—ther and Becanus hold that some Canonicall Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second question is whether the Scripture of the old Testament was punctata from the beginning or whether the Hebrew Text had Vowels or points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorsius Marinus Junius and other very godly and learned men have defended the antiquity of the pricks which to the Hebrews are in stead of Vowels and say that the Bibles were punctata in our Saviour Christs time and that he approved of the same Matth. 5. 18. others hold that the invention of the pricks and the Massâ—reth is to be ascribed to the Tiberian Massorites who flourished about 500 yeares after Christs birth this opinion divers learned men have defended with most weighty reasons as Martinius in Technologia Luther Mercer Scaliger and Drusius Calvin upon the 11. of Zacharie Zuinglius in his Preface on Esay Raynolds in his censure of the Apocryphall Books But above all Capellus in his Book entitled Arcanum punctationis revelatum hath so strongly confirmed that opinion and hath so solidly confuted the reasons which are commonly brought to the contrary that he hath drawn some learned Divines to his opinion which before did stiffely adhere to the contrary opinion and left others very doubtfull He hath well answered that place Matth. 5. 18. l. 2. c. 14. But as Amana saith if any will not be moved from the other opinion that the puncta were invented by the Prophets which many godly Divines doe out of a good zeale stand for suum Cuique liberum sit judicium Vide Fulleri Miscell Sac. l. 4. c. 4. Mercerum ad Gen. 16. 13. Drusium ad difficuliora loca Genes Buxtor fij dissertationem de Ebraeorum literis Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both he speaketh immediately before had vowels pricks whereunto also belong all those places of Scripture which testifie of the clearnesse and certainty of the Scripture which could not at all be now if it lacked Vowels Yet this is not B. Vshers judgement as himselfe told me Non est improbabile argumentum ex Matth. 5. v. 18. Luc. 16. 17. ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puncta accentus commodè intelligi posse docti opinantur inter quos Broughthonius in Daniel p. 45. Polanus Syntagm lib. 1. cap. 37. quamvis argumento illi nolimus insistere Voetius Tomo primo disputat de authoritate Scripturae Sine punctis legere saith Drusius paucis hodie Concessum Serarius de Rabbinis saith Elias Hutter a Lutherane writes thus è mille Praedicantibus ne unum quidem esse qui etiam punctatissina possit Hebraea legere nedum absque punctis CHAP. VII NOw I proceed to shew that neither the translation of the Seventy nor the vulgar Latine are anthenticall 1. The Greek translation of the Old Testament which is commonly ascribed to the Seventy Interpreters is not Divinely inspired The chiefe Pillars of the Primitive Church ranne into this errour whence sprung many other errours The Greek Fathers who were generally unskilfull both in Hebrew and Latine some few excepted were the lesse to be blamed here since they made use of no other Editions therefore they more confidently affirmed their own to be Authenticall Augustine Tertullian and many of the Latine Fathers whom divers Divines follow ascribed too much to the Seventy Interpreters Yet there was a controversie between Augustine and Jerome concerning their authority as is evident by both their Epistles Bellarmine is large in commending this version saying that it is most certain that those Interpreters did very well translate the Scripture and had the Holy Ghost peculiarly assisting them least they should erre
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
of Ales is called Doctor Irrefragabilis Thomas Aquinas after him Doctor Angelicus John Scot the last Doctor Subtilis Yet a learned Doctor of our owne saith of the Schoolmen Scholastici vel hoc nomine non tanti sunt à nobis faciendi quia in Justificationis articulo vix quicquam tradiderunt solidi The Papists themselves note twenty Articles in which their great Master Lombard erred so that that is ascribed to them hic magister non tenetur But now Paul the great Doctor of the Gentiles of whom Chrysostome writes severall Homilies is indeed an Angelicall Subtill Irrefragable Doctor Austin desired three things to have seen Christ in the flesh Rome in its glory and to have heard Paul preach What he speakes is true as Gospell and we can not apply to him what the Papists doe frequently to Peter Lumbard hic magister non tenetur We may exercise our judgement upon the writings of men there being few that write much and contradict not themselves but we must believe the Divinely inspired Writings There is a Booke in the Law called Liber Judiciarius or Doomesday-Booke because as Matthew Paris saith it spared no man but judged all men indifferently as the Lord in that great day will doe The Bible is the true Liber judiciarius or Doomesday Booke The word that I have spoken the same shall judge him in the last day I shall now in a few words discover the usefulnesse of this threefold Treatise Having been in these times of spoile unhappily plundered of my Bookes and Manuscripts which I esteemed as a precious treasure recovering this twice with some others I did resolve for preventing any future dammages in that kind to transcribe it faire for the Presse which was the worke of a whole yeere I know first the subject is very necessary for all Christians to search into and I have perused all the best writers I could find that I might handle it fully common-place wise according to the excellency of the Theme I have made use also of some Manuscrips of three worthy men now with God whose memory I shall ever honour for the compleating of the worke I have gleaned a few observations from some of the worthy Lecturers in Westminster from M. Ley of Budworth in his Lectures in the City and from divers others of the Assembly in their printed Sermons This worke I conceive may be beneficiall for these purposes Chiefly for setling and establishing of Christians in some maine principles of Divinity viz. that there is a God against the Atheists of these times that the Scripture is the Word of God against the Anti-Scripturists that Christ is God against all Arrians Socinians and other Heretickes ejusdem farinae vel potius furfuris that the so 〈◊〉 of man is immortall against such who in these daiâ—â— deny the same 2. For enabling a Christian to all dâ—â—ties prayer meditation holy conference catechizing his family For example suppose a Christian desire to instruct his family in the principles of Religion and would make use of M. Bals Catechisme for that purpose for I know not a better yet extant he may by the helpe of this worke open the heads of Religion from the beginning of that Booke to the Fall of man I would there were the like out on the whole body of Divinity But lest I trangresse the bounds of an Epistle I commend the worke to Gods blessing and desire thy benigne interpretation of my labours still resting Thy faithfull friend and hearty wel-wisher EDWARD LEIGH PROLEGOMENA HEBR. 6. 1. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine mysteries from v. 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to encrease both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and goe on forward we must leave the principles of Religion that is not sticke there but passe on to a greater perfection The Apostle hath reference to the Schooles of the Jewes where hee was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six principles are named as so many heads and common places of the ancient Catechisme not but that there were many other neâ—â—â—â—ary principles yet they might be reduced to 〈◊〉 â— Two maine duties that is 1. the doctrine of repentance from dead workes that every man is dead in sinne by nature and therefore had need to repent 2 The doctrine of faith in God 2 Two meanes 1 The doctrine of Baptismes by which in the plurall number he meanes both the Sacraments and also the inward Baptisme of Christ and that outward baptisme of John that is to say of the Minister though some refer it to the set times of Baptisme 2 The imposition or laying on of hands that is by a trope or borrowed speech the ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as a Lapide expounds it 3 Two benefits Resurrection of the dead that the same numericall body shall rise againe and eternall judgement so called metonymically because in that judgement sentence shall be given concerning their eternall state either in weale or woe Not laying againe the foundation Three things are required in a foundation 1 That it be the first thing in the building 2 That it beare up all the other parts of the building 3 That it be firme and immoveable Simply and absolutely in respect of all times persons and things Christ onely is the foundation upon which the spirituall building of the Church is raised The first principles of heavenly doctrine are named here a foundation because they are the first things which are knowne before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge doe depend The Apostles are also the foundation of the Church Ephes. 2. 20. Rev. 21. 14. in three respects 1 Because they were the first which founded Churches and converted unbelievers to the faith 2 Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the rule of faith to all after-commers 3 Because they were Heads Guides and Pastors of the whole universall Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the principles of Religion is a necessary duty to be used The Apostle illustrates this by a comparison first from Schooles secondly from building the foundation
15. 1. Heb. 8. 11. Iâ—hn 14. 26. and by intellâ—ctuall visions Num. 12. 6. to the phantasie God revealed his will by imaginary visions to Prophets awake and by dreames to Prophets asleepe Gen. 40. 8. 41. 8 9. Acts 16. 10 10. 3. Num. 14. 4. to the senses God revealed his will and that either by vision to the eye or lively voyce to the Eare Gen. 3 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3 33. 17. And Lastly by writing This Revelation was sometimes immediate by God himselfe after an unspeakable manner or by meanes viz. Angels Vrim Thummim Prophets Christ himselfe and his Apostles The written word forthematter contained in it is called the word of God Rom 9. 6. for the manner of Record the Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matthew 22. 29. John 5. 39. Romans 15. 4. 2. Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light Sometimes with an Epithite the holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. the Sâ—riptures of the Prophets Rom. 16. 26 Some thinke thâ—t Enoch the seventh from Alâ—m wrote but Jude 6. 14. speakâ—th onely of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himselfe to be the Messiah that he ought to suffer began at Moses Luke 24. 27. No doubt if there had beene any more ancient then Moses our Saviour would have alleadged it because all the Scripture that was before him was to give testimony of him Of the authority of the Scripture The Author of the Scriptures was God himselfe they came from him in a speciall and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their braines and those phrases and words by which the notions were uttered 2 Tim. 4. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophesie came not of old time by the will of men but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and worke them to it and in it 2 Sam. 23. 2. The Spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Esay spake Acts 1. 16. 28. 25. The Inscriptions of many Propheticall bookes and Epistles Apostolicall run thus The word of the Lord which â—ame to Hosea Amos Joel Paul Peter JAmes a servant of God and an Apostle of Christ. The proeme that is set before divers prophecies is this Thus saith the Lord and the Prophets inculcate that speech the mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chiefe author It is all one to say the Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture the Scripture saith to Pharaoh Rom. 9. 7. and the Scripture hath shut up all men under sinne Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the holy men of God The efficient principall cause then of the Scripture was God the ten Commandements of which most of the rest is an exposition were writen after a secret and unutterable manner by God himselfe therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appoinment and assistance Exo. 17. 14. Esay 8. 1. Jer. 30. 2. The Scripture is often attributed to the holy Ghost as the Author and no mention is made of the Pen-men Heb. 10 15. The Prophets and Apostles were the Pen-men of the Scripture whose calling sending and inspiration was certainly divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schooles 1 Cor. 2. 13. The Divine authority of thâ— word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sence it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. John 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandements hard and foolish to the carnall minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some bookes if not all as Divine The Turkes at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dreame Plato is termed Moses Atticus Moses speaking Greeke The holy Scripture in it selâ—e is Divine and Authenticall though no man in the world should so acknowledge it as the Sunne in it selfe were light though all the men in the world were blind and could not or would not see it but in respect of us it is Divine and Authenticall when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God That the Scriptures were from God may appeare by reasons contained in or cleaving to the Scripture 1. From the excellency of their matter which is Heavenly the divine and supernaturall matter contained in it It telleth us of such things as doe farre exceed the reach of mans reason and which it was impossible for any man to counterfeit and faine and which being told are so correspondent to reason
Arts and Sciences but they could not learne of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 16. 1 and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament If there seem any contrariety either in numbring of yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of books that were written and of writers that were imployed in the service 3. That difference of place in which they were written which hinders the writers conferring together Two other arguments may evince this truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by divine providence he hath preserved the same whole and entire Here we have three arguments in one 1. The hatred of the Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine to godlinesse have been safely kept to posterity which is the rather to be observed since many more in the world affect the knowledge of naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practice it with obedience Reading the Scripture is a rehearsing out of the booke such things as are there written barely without any interpretation It is to be done publikely as it was in the Synagogues of the Jewes who had the reading of the Law and Prophets amongst them the Prophets were read in their eares every day saith Paul and after the lecture of the Law and the Prophets in another place We honour God more by a publique then a private reading of it 2. Privately the godly Jewes of Berea did search the Scriptures and the King is commanded to read in the Law Some good Divines hold that the Scriptures barely read though preaching be not joyned with it may be the instrument of regeneration since the doctrine of the Gospell is called the ministration of the Spirit Psal. 19. the law of the Lord converteth the soule it is so when not preached but the word of God is made effectuall by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bare reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to doe in a right manner we shall attaine true knowledge of the way to Heaven and also grace and help to walke in that way If the Lord should deny to any man the publique helps of preaching and conference yet if that man should constantly reade the word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the truth and attaine saving grace the word would illighten and convert but if God afford publique preaching and interpretation we must use that too as a principall ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sence of it to us Psal. 119. 18. JAmes 1. 5 17. and with a resolution to put in practice that which we learne Jam. 1. 25. Matth. 7. 24. and we shall finde the word read Gods power to our edification and salvation Onely a Spirituall understanding can discerne an excellency in the Scripture Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis 2. Diligently attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greeke word be a metaphor from hunting dogges or from diggers in mines both import diligence It was a solemne speech used in holy actions hoc age The passions of the Martyrs may be read when their anniversarie daies are celebrated Whence the name of Legends Chamier 3. Orderly that we may be better acquained with the whole body of the Scriptures We should reade on in Chronicles and Ezra and other places wherein are nothing but names and Genealogies to shew our obedience to God in reading over all his sacred word and we shall after reape profit by that we understand not for the present though it will be convenient to begin with the new Testament as more plain before we reade the old 4. With faith Heb. 4. 2. The word of God consisteth of foure parts 1. History 2. Commandements 3. Promises 4. Threats All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing onely by the word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise againe at the last day Job 19. 26. 2 All precepts Genes 22. 6. Abraham went doing that commandement though strange 3 All promises as that God could give Abraham when he was 100 yeeres old a seed and posterity which should be as innumerable as the Stars in the Firmament Genes 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13. 17. though unlikely Noab believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Jonah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando severitas Spanhemius or at de officio Theologi 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our owne benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the yeere The number of Chapters while you are reading the old Testament is for the most part three a day and when you come to the new Testament it is but two sometimes where the matter is Historicall or Typicall or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the word of God now understood and so fix it in our minds One defines meditation thus It is an action of the soule calling things to mind or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himselfe and is a setting ones selfe seriously to consider in his mind and apply to his owne soule some necessary truth of Gods word till the mind be informed and the heart affected as the nature thereof requires and is the wholesomest and usefullest of all exercises of piety This is to ingrast the word into ones soule to give the seed much earth this is to bind it to the Tables of our heart and to hide it in the furrows of our soules this is to digest it and make it our owne 3. We must apply to our owne use whatsoever things we reade and understand the precepts and examples of the Law to instruct our life the promises and comforts of the Gospell to confirme our faith It serves for thankfulnesse 1. that now we have the Scripture the world was a long time without it it was the more wicked because they had no canon of Scripture We are not like to erre by tradition as former ages have done 2. That we have so great a
God shall destroy him with the Spirit of his mouth idest verbo suo Beza God hath consecrated the word to this purpose the end of it is not onely to save but destroy being the savor of death to some and it is a fit instrument for such a worke Antichrists strength is in mens consciences onely this will pierce thither Heb. 4. 12. God useth the word for the destruction of Antichrist these waies 1. It discovers him his doctrine his errours 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. 2. The Bookes of Scripture FRom the Divine flowes the Canonicall authority of the Scripture The bookes of Scripture are called Canonicall bookes say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke the double emphasis this notable Canon because they were put into the Canon by the Universall Church acknowledged to be divinely inspired by it and also are made a perfect Canon or rule of all doctrine concerning religion credendorum agendorum of faith and manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonicall because it is a rule for that booke saith he is called Canonicall which is put into the Catalogue which the ancients called a Canon of those writings which are esteemed Divine Becanus saith they are called Canonicall both because they containe a rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine bookes The conditions of a Canon are these 1. It must containe truth or be an expresse form and image of truth which is in the divine mind 2. It must be commanded sanctified and confirmed by Divine authority that it may be a Canon to us in the Church These bookes were sanctified either commonly all of both Testaments by the testimony of the Spirit and Church and Canon it selfe or the books of the old Testament were specially and singularly confirmed by word signes and event as the Pentateuch but the Propheticall books and Hagiographa before their carrying into Babylon by extraordinary signe the cloud and vaile in the Temple 1 Kings 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the new Testament are confirmed by the Sonne of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerfull ministery of the Apostles by signes vertues and miracles Marke 16. 20. There is a threefold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by itselfe is called the word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the old and new Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremelius and Junius Testamenti veteris novi Biblia sacra and the Geneva gives that title to their Bible La Bible qui est toute la Saincte Escriture du viel novean Testament Austin thinkes they are better called Vetus novum Instrumentum Heinsius Grotius vetus novum Foedus vide Grotii Annotat. in libros Evangelii A Covenant is an agreement between two a Testament is the declaration of the will of one It is called in regard of the forme convention and agreement betweene God and man a Covenant in regard of the manner of confirming it a Testament For 1. in a Testament or last will the Testators mind is declared so is the will of God in his word therefore it is called a Testimony often Psal. 19. 119. l 2. Here is a Testator Christ a Legacy eternall life Heires the elect a writing the Scripture Seales the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Bookes of the old Testament are the holy Scriptures given by God to the Church of the Jewes shewing them what to believe and how God would be worshipped The new Testament containeth the bookes which treate of salvation already exhibited and Christ already come in the flesh All the bookes of the old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to posterity Many grave Authours hold that the Hebrew was the first Tongue and mother of all the rest and it may probably be collected from the names of our first parents It was called Hebrew saith Erpenius not from Heber of the posterity of Sem as Josephus Jerome and others thinke when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarke which drew his originall from him was a Chaldean but it was so called saith Erpenius as all the Rabbines Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the title of the holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraismes also in the new Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is mauifest that the same Spirit was the Authour of the old and new Testament The knowledge of the Hebrew much conduceth to the learning of those famous Orientall Tongues the Chaldee Syriacke Arabicke and Aethiopicke by reason of the great affinity which they have with their mother The bookes of the old Testament may be divided severall waies in respect of the stile some were written in prose some in verse in respect of time some were written before their being taken captives into Babylon as Samuel Esay Hâ—sea and many others some in the Captivity and some after as Haggai Zachary Malachy The Hebrewes divide the Bible ex instituto Esdrae into three speciall parts 1. The Law the five Bookes of Moses 2. The Prophets 1. The former Joshua Judges two bookes of Samuel and two of the Kings 2. The latter 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more speciall name by which title all the rest are understood and they are eleven Our Saviour himselfe mentions this most ancient distinction Luke 24. 44. calling all the rest of the bookes besides the Law and Prophets Psalmes All the Scriptures of the old Testament in other places are comprised in the Law
and Prophets Matth. 5. 17. 7. 12. 11. 13. 20. 40. Acts 13. 15. 24. 14. 26. 22. 28. 23. Rom. 3. 21. or Moses and the Prophets Luke 24. 27. 16. 29. or in the Scriptures of the Prophets Rom. 16. 26. or the Prophets alone Luke 1. 70. 24. 25 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy writer The Jewes and the Ancient reckon 22 Bookes in the old Testament according to the number of the Letters of the Alphabet for memory sake Ruth being joyned with the Booke of Judges and the Lamentations being annexed to Jeremy their Author Hebraeis sunt initiales medianae literae 22 finales quinque Quamobrem V. T. modo in 22. modo in 27. libros partiuntur All the bookes of both Testaments are 66. 39 of the old and 27 of the new Testament Some would have Hugo Cardinall to be the first Authour of that division of the Bible into Chapters which we now follow No man put the verses in the Latine Bibles before Robert Stephen and for the new Testament he performed that first being holpen by no Booke Greeke or Latine Vide Croii observat in novum Testam c. 7. This arithmeticall distinction of Chapters which we have in our Bibles was not from the first authours Of which that is an evident token that in all the quotations which are read in the new Testament out of the old there is not found any mention of the Chapter which would not have been altogether omitted if all the Bibles had then been distinguished by Chapters as ours distinguishing of the Bible into Chapters and Verses much helpes the reader but it sometimes obscures the sense Dr Raynolds gives this counsell to young Students in the study of Divinity that they first take their greatest travell with the helpe of some learned interpreter in understanding St Johns Gospell and the Epistle to the Romans the sum of the new Testament Esay the Prophet and the Psalmes of David the summe of the old and in the rest they shall doe well also if in harder places they use the judgement of some godly writer as Calvin and Peter Martyr who have written best on the most part of the old Testament The Bookes of the old Testament are 1. Legall 2. Historicall 3. Poeticall 4. Propheticall 1. Legall which the Hebrews call from the chiefe part Torah Deut. 31. 9. 33. 4. the Grecians from the number Pentateuch the five Bookes of Moses Genesis Exodus Leviticus Numbers Deuteronomy all written by Moses as it is commonly agreed except the last Chapter in the end of Deuteronomy concerning his death written by Joshua In which five Bookes are described the things done in the Church from the beginning of the world to the death of Moses The Sadduces as some say received no other Scripture but these five Bookes of Moses therefore Christ Matth. 23. 32. proves the resurrection of the dead which they denied out of the second Booke of Moses but Scultetus saith that they rejected not the Prophets l. 1. exercit evang c. 22. Anciently it was not the custome of holy writers to adde Titles to what they had written but either left their workes altogether without Titles or the first words were Titles the Titles now in use as Genesis Exodus were prefixed according to the arbitrement of men and the like is to be thought of those before the historicall bookes of the new Testament as Matthew Marke Luke John With the Hebrews the Titles of bookes are taken sometimes from the subject matter or argument as in the bookes of Judges Ruth Kings Proverbs and others of that kinde sometimes from the Authors or amanuenses rather as in the bookes of Joshua and the Prophets sometimes from the initiall words with which the bookes begin which Jerome followes The Bookes of Moses are denominated from the initiall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in principie i. e. Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina h. e. Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. vocavit h. e. Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. in deserto i. e. Numeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. verba sive Deuteronomium These are subdivided againe into 54 Sections that the reading of them may be finished in so many Sabbaths which is signified Acts 15. 12. Junius Ainsworth and Amama with Calvin Cornelius a Lapide and Piscator have done well on the Pentateuch 1. Genesis in Hebrew Bereshith the first word of the book by the Septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appellation the Latine Church retained because it sets forth the first generation of things Ch. 2. v. 4. and of Adam or mankind Gen. 5. 1. It consists of 50 Chapters and containes a History of 2368 yeeres from the creation of the world to the death of Joseph The best Expositors of this booke are Mercer River Pareus Caelvin Peter Martyr on 40 Chapters Willet Ainsworth Origen upon the Canticles and Jerome upon Ezekiel say that the Hebrewes forbad those that had not attained to the age of the Priesthood and judgement viz. 30 yeeres to reade in three bookes for their profundity and difficulty that is the beginning of the world which is contained in the three first Chapters of Genesis the beginning and end of Ezekiel since that treats of the Cherubins and the Divine Majesty this of the structure of the third Temple and the Song of Songs in which those things which ought to be understood of the Divine Authour are easily through youthfull affection elsewhere drawne and wrested This booke of Genesis is not onely profitable but very necessary for doctrine as Moses is the Prince and as it were Parent of Divines so Genesis is the foundation and excellent compendium of all Divinity propounding evidently the chiefe parts of it 2 Exodus The second booke of Moses is called in Hebrew Shemoth in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of 40 Chapters and containes a History say Junius and Tremelius of 142 yeeres viz. from the death of Joseph even to the building of the Tabernacle The best Expositors of it are Rivet Willet Calvin Ainsworth 3 Leviticus in Hebrew Vaiicra in Greeke and Latine Leviticus from the matter which it handleth because it treats especially of the Leviticall Priesthood and the Leviticall or Ceremoniall Lawes in it It consists of 27 Chapters and containes a History of one Moneth viz. of the first in the second yeere after their going out of Egypt The best Expositors of it are Calvin Ainswarth and Willet 4 Numbers in Hebrew Vaie dabber in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Numeri in English Numbers because it begins with declaring the number of the people and because many numberings are reckoned up in this booke It containes a History of 38 yeeres and consists of 36 Chapters The
best Expositors of it are Calvin Attersoll Ainsworth 5 Deuteronomy in Hebrew Haddebarim from the first words in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retaines because it containes a second repetition of many necessary points of the Law It consists of 34 Chapters and containes a history of the two last moneths of the yeere Some say concerning the 34 Ch. 10. that part of it was written by Ezra contemporary with Malachy The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2 Historicall 1. Before the Captivity Joshua Judges Ruth Samuel Kings 2 After the Captivity both the Chronicles Ezra Nehemiah The sixth Booke in the old Testament is called Joshua because it containes a History of things done by Joshua the servant of Moses which he by the will of God put in writing it being all written by him except some of the last Chapter where mention is made of his death and thought to be written by Samuel It consists of 24 Chapters and containes a History of 18 yeeres viz. from the death of Moses even to the death of Joshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh booke is called Shophetim Judges because it containes things done under the government of the 12 Judges There is nothing certaine of the authour of this Booke though some would have Samuel but he rather collected and compiled into one Volume what was written by many It describes the state of the government of Israel from the death of Joshua even to the Priesthood of Eli. It consists of 21 â—â—hapters and containes a History of 299 yeeres say some of 300 at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the authour of which booke is unknowne many thinke it was written by Samuel who added this as a part or conclusion of the booke of Judges It consists of foure Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Deusius Wolphius Lavater Topsell The ninth in order are the two bookes of Samuel which containe in them an History of 120 yâ—eres The first beginning an History of 80 yeeres of 40 under Eli 1 Sam. 4. 18. and of 40 under Samuel and Saul Acts. 13. 21. and consists of 31 Chapters The second Booke is a History of 40 yeeres even from the death of Saul to the end of Davids Kingdome and consists of 24 Chapters These two Bookes in the Originall have two severall Titles The one is the first and second of Kings the other the first and second of Samuel The former Title it hath received as it stands in relation to the two next Bookes and in opposition to that of Judges for as in that Story the Regiment of Judges was described in one Booke so in this Story of which these two are but one part the Regiment of Kings is described this is the reason of the first Title The other likewise of the first and second of Samuel is given unto it 1. Because there is very frequent mention made of Samuel therein he being a principall subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principall Prophesie which seemed to remaine in great doubtfulnesse at least when he ended his daies was fully accomplished in establishing the Kingdome upon the person and family of David the sonne of Jesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Bookes of Scripture The tenth is the two Bookes of the Kings in Hebrew Melachim is Greeke and Latine the third and fourth of the Kings from the subject matter of them because they relate the Acts of the Kings of Israel and Judah This History was written by divers Prophets but who digested it into one Volume is uncertaine many ascribe it unto Esdras The first Booke consists of 22 Chapters and containes a History of 118 yeeres The second Booke consists of 25 Chapters and containes a History of 320 yeeres The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Booke is the two Bookes of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greekes and Latines divide it into two with the Greekes it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum because he summarily explaines somethings either omitted or not fully described in the Pentateuch the bookes of Joshua Judges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retaines in the Dutch version of the Bible There is nothing certaine of the authour of these Bookes though Esdras be thought to be the authour The first Booke consists of 29 Chapters and containes a History of 2985 yeeres viz. from the creation of the world even to the Kingdome of Salomon The second consists of 32 Chapters and describes a History from the beginning of the Kingdome of Salomon even to the returne out of the captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly the two Bookes of Ezra they are counted for one Volume with the Hebrewes the Greekes and Latines devide them into two Bookes and assigne the first to Ezra the second to Nehemiah Ezra was so called from the Authour which was a Scribe most skild in the law of God as appeares in the 7 Chap. 1 6 11 verses The best Expositors of it are Junius and Wolphius Nehemiah It is called by the Latines the second Booke of Ezra because the History begun by Ezra is continued in it but usually Nehemiah because it was written by him and also because it containes the re-edifying of the City of Jerusalem caused by Nehemiah It consists of 13 Chapters and containes a Hiâ—tory of 55 yeeres viz. from the 20 yeere of Artaxerxes to the Kingdome of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Booke is Esther called in Hebrew the Volume of Esther Many of the Jewes thinke this Booke was written by Mordechai which those words in the 9 Chap. v. 20. 23. seem to favour Isidore saith Esdras is thought to have written Esther but some say it was composed after by another Moses Camius saith it was written by the men of the great Synagogue Philo Judaeus saith Joachim a Priest of the Hebrewes sonne of the hight Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It consists of ten Chapters and containes a History of 10 or as others will of 20 yeeres concerning the preservation of the Church of the Jewes in Persia by Hester Drusius Serrarius and Merlin have done well on this Booke 3.
study it The best Expositors are Mercer Brightman Ainsworth Dr Gouge This Booke which treats of that Spirituall and Heavenly fellowship the sanctified soule hath with Christ cannot be throughly understood in the true life of it but by those that are Sanctified 4. Propheticall The Greater Prophets 4. Lesser Prophets 12. Esay Jeremy Ezechiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habbakuk Zephany Haggai Zachary Malachy Grotius orders them thus Hosea Joel Amos Obadiah Jona Esay Micha Nahum Habbacuc Zephany Daniel Jeremy Ezechiel Haggai Zachary Malachy They are called Propheticall Bookes because they were written by Prophets by Gods Commandement Prophets were distinguished by the Temples some were Prophetae priores those of the first Temple other Posteriores of the latter Temple Esay Is placed first not because he is more Antient then all the rest for some say that Jonah and Amos were before him in time others that Hosea was before him for Isays beginning was in the dayes of Vzziah Now Hosea was in the dayes of Jerobeam and Jeroboam was before Vzziah This Master Burrouhs saith is one reason why though he intends to goe over the whole propheticall Bookes yet he rather pitcheth upon Hosea first because indeed he was the first Prophet but Isay was rather set first for the Dignity of the Propheticall Oracles which he explaines and because his prophesie is longer then all the rest He is eloquent in his speech being a Noble man therefore the translation can hardly expresse his elegancie He brings so many and such evident Testimonies of the coming incarnation miracles preaching life passion death and resurrection of Christ that he seemes rather to write a History of things past then to prophesie of things to come and one calls him the fifth Evangelist Hence saith Senensis our Lord Jesus Christ made choice of this among all the Prophets first of all to read publikely and expound in the Synagogue of his own Country and in the new Testament he is oftner cited then all the rest of the Prophets He began to Prophesie in the yeare 3160 seven hundred yeares before Christ was borne Vzziah the King of Judah yet reigning and came to the last times of Hezekiah Isay 1. 1. and 39. 3. therefore he was almost contemporary with Hosea Ames and Micha and finished the course of his life under foure Kings of Judath viz. Vzziah Jathan Achaz and Hezehiab The Hebrewes say he was of the Bloud Royall and that he was sawed to death with a woodden Saw by Manasseth an Idolatrous King after he taught 60 yeares His Prophesie consists of 66 Chapters The best Expositors of it are Calvin Scultetus Forerius Mâ—llerus Jeremie This Booke was alwayes esteemed as Canonicall and written by Jeremie He prophesied under Josiah Jehoahaz Joachim and Zedekiah His prophesie consists of 52. Chapters He prophesied partly in the Land of Judea and partly in the Land of Egypt In the Land of Judea he prophesied 41. yeares and afterward 4. yeares in Egypt See Jackson on Jer. 7. 16. p. 4. 5. The best expositors of it are Bullinger Polanus Lamentations It is called in Hebrew Echa 1. quomodo because it begins with this word the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest lamentationes vel fletus for the Subject or matter of it It containes sad and mourning complaints of the State of the Common-wealth of Israel into which it fell after the death of Josiah it consists of five Chapters Jeremie is thought to be Author of it The best expositors of it are P. Martyr Vdall Ezechiel signifieth the strength of God or one strengthened hy God He prophesied at the same time with Jeremy Ezechiel in the City of Babylon Jeremy at Jerusalem It consists of 48. Chapters The best expositors of it are Junius Polanus and Villalpandas This Prophesie is full of Majesty obscurity and difficulty Calvin spent his last breath on this Prophet Daniel He wrote his prophesie after the Captivity Chap. 1. 21. and 10. 1. while the visions are generall and not dangerous to the Jewes Daniel writeth in the Syriacke tongue generall over the East from Chap. 1. v. 4. to the 8. Chapter But when the oppressors are named Medes and the Jewes plainly described to be the people whom God defendeth then in the 8. Chapter and all after he writeth in Hebrew and hath a Commandement to keepe close to the plaine exposition in Chapter 12. 4. Some reckon Daniel among the Prophets but the Jewes place it among the Hagiographa It consists of 12. Chapters the six first of which containe matters Historicall the six last Propheticall The best Expositors of it are Polanus Junius Willet Broughton Huit The Latines give the first place to the greater Prophets the Greekes to the lesser because there are many among them very Antient. Gratius The 12. lesser Prophets are so called because their writings are briefer then the foure first greater the Hebrewes have them all in one Booke the later Prophets spake more plainly precisely and distinctly touching the coming of the Messiah then the former Daneus Gualter Ribera Tarnovius and Drusius have done best on all the small Prophets Mercer and Livelie have done well on the five first of them The Hebrewes thus place them Hosea Amos Micha Joel Obadiah Jonah Nahum Habakkuk Zephanie Haggai Zecharie Malachi Hosea Is the first among them whose Prophesie although it consist of more Chapters then Daniel yet the other is more prolixe Hosheang noteth Salvator Saviour he is therefore so called because he published Salvation to the house of Judah and spake of the Saviour of the world and was a Type of Christ our Saviour He Prophesied before the Babylonish Captivity in the time of King Jeroboam under foure Kings of Judah Vzziah Iothan Achaz and Hezekiah and was contemporary as some say with Jonah 2 King 14. 26. Isay Is. 1. 1. Amos 1. 1. and Micha 1. 1. all which prophesied destruction to the Kingdome of Israel It consists of 14 Chapters The best Expositors of it are Zanchius Tremelius Pareus Rivet Livelie Diu vixi Osee Prophetam egit â—ut volunt Hebraei per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Isaiam Ioelem Amosum Abdiam Iouam Michaeam ut notat Hieronymus Joel he prophesied in the time of Hezeohia it consists of three Chapters which containe partly exhortation to repentance and partly comfort to the penitent Daneus Pareus Drusius and Livelie are the best Expositors of it Amos Of a Shepheard he was made a Prophet 1 Chap. 1. v. and 7. 14. He was contemporary to Isay and Hosea He prophesied to the Kingdome of Israel or the ten Tribes 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdome of Judah 2. 4. and 6. 1. It consists of nine Chapters Daneus Pareus Livelie and Drusius are the best Interpreters of it Doctor Benfield hath done well on two
Chapters Obadiah He was almost contemporary to Jeremy It is but one Chapter Doctor Rainolds hath well expounded this prophesie The destruction of the Enemies of the Church is handled in the 16. first verses the Salvation thereof by the Ministery of Pastors in the five last Jonah He prophesied in the time of Jeroboam 2 King 14. 25. Jerome proves by the authority of the Hebrewes that he was contemporary with Hosea and Amos. It consists of foure Chapters Abbots and King have both commented well in English on this prophesie Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Achaz and Hezechiah Kings of Judah as appeares by the inscription Ch. 1. v. 1. and was almost contemporary with Isay with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place of Christs Birth 5. Chap. 2. v. It consists of 7. Chapters Daneus and Chythraeâ—s have done well on it Nahum It is probable that he lived before the Babylonish captivity and was contemporary to Micha but 90 yeares after Jonah It consists of three Chapters which containe both a prediction of the destruction of the Assyrians Ch. 1. and also an Explication of the causes of it Chap. 2. and 3. Daneus is the best Expositor of this Book The Hebrews think that both Nahum and Hibacuc wrote in the times of Manasseth Both the order in which these bookes were Anciently placed and the things themselves which are contained in their writings doe intimate as much Grotius Habacue Luctator It is probable that he lived about Jeremies time or a little before It consists of three Chapters Grineus and Daneus have done well on him Zephanie He prophesied in the times of Josiah King of Judah and was contemporary to Jeremy He prophesieth especially of the overthrow of the Kingdome of Judah It consists of three Chapters Daneus hath done well on this prophesie Haggai Chag signifieth a Feast in Hebrew his name signifieth Festivus laetus aut festum celebrans vel diligens quòd templi Hierosolymitani aedificationem post Captivitatem maximè urserit He began to prophesie after the Babylonish captivity in the second yeare of Darius King of Persia Esd. 5. 1. Hag. 1. 1. Grineus and Daneus have done well on this Zacharie He prophesied after the Babylonish captivity and followed Haggai within two moneths he handleth the same subject it consists of 14. Chapters His Booke is more large and obscure then any of the 12. Prophets Daneus hath done well on the whole and Master Pemble on 9. Chapters Malachie Nuncius seu Angelus meus Mal. 4. 4. 5. He was the last Prophet of the old Testament See Grotius of him Tertull. cals him the limit land-marke of both Testaments limes inter vetus novum Testamentum It consists of foure Chapters Daneus and Polanus and Stocke have commented well on this Book So much concerning the severall Books of the old Testament CHAP. IV. THe new Canon is that which the Christian Church hath had written in Greek from the time of Christ and his Apostles and it summarily containes the word published by Christ and his righteous acts The History of which is in the foure Bookes of the Evangelists the examples in the Acts of the Apostles the exposition in the 21. Epistles and lastly the prophesie in the Revelation All the Bookes of the new Testament were written in Greeke for divers reasons First because that tongue in the time of Chist and his Apostles was the most excellent of all among the Languages of the Gentiles Secondly because it was then most Common as Latine is now Tullie shewes orat pro Archia poeta how farre the Greeke Tongue spread Thirdly because in this tongue all the Philosophie and Sciences of the Gentiles were written The Greeke tongue by the writing of Philosophers Orators Historians and Poets was fraught with the best learning which Heathenisme afforded It came to passe by the singular providence of God that this Testament was written in one tongue onely for what Nation else would have yeelded to another that the Scriptures in their tongue were authentique and so the seeds of debate might have beene sowne amonst them All almost agree in this that all the Bookes of the new Testament were written in the Greeke tongue it is onely doubted concerning three of them the Gospell of Matthew Marke and the Epistle to the Hebrewes many affirm that the Gospell of Matthew was written by Matthew in Hebrew or rather in Syriacke the Language used by Hebrewes in the time of Christ and his Apostles that the Epiâ—â—le to the Hebrews was written in Hebrew Mark in Latin It is certaine that the Primitive Church from the first times used the Gospell of Matthew written in Greeke and counted it authenticall If any one say that the Latine Edition of Marke in the vulgar is not a version but the first Copie he may easily be refuted from the uniforme stile in it with other Latine Gospels and it will appeare to any Reader that the Gospell of Marke which the Roman Church useth is later then the Greeke and that the Latine was made from it For the Epistle to the Hebrewes though many among the Antient thought it was written in Hebrew yet all agree that the Greek Edition was in use thence from the first times of the Church Glassias saith Matthew wrote his Gospell first in Greek for his stile agrees with Marke Writers acknowledge that there is an Ancient Hebrew Copie of Matthew but upon good ground deny that it is the originall truth for besides that by received Tradition it is held otherwise Matth. 1. 23. and other such like places doe evince it for why should he writing in Hebrew interpret Hebrew words to them which understand that Language Hieron in quatuor Evangelia and Salmasius hold that Matthew was written in Hebrew Evangelium Matthaei Hebraicè ab auctore scriptum esse nemo non veterum tradidit Hebraeum illud Syriacum esse quod in usu tunc temporis in Judaea fuit Hieronymus docet qui Evangelium Matthaei scriptum fuisse testatur Chaldaicâ— Syroque Sermone Salmas de Hellenistica Erasmus Cajetane Calvin Junius Whitaker Gomarus Causabone Gerhard deny that Matthew was written in Hebrew Chamier de Canone l. 12. c. 1. saith we have the new Testament in Greek for although some contend that the Gospell of Matthew and the Epistle to the Hebrewes was written in Hebrew yet saith he it is very uncertaine and so propius falso I thinke saith Rivet that the Epistle to the Hebrewes was written in Greeke a tongue then most common and which was used by many Hebrewes which were called Hellenists That Marke should be written in Latine originally is improbable many of the reasons alleaged to prove that Matthew was not written in Hebrew are of force here also the Jewes at
that time of the writing of the new Testament did speake Syriacke and not Hebrew which language is mixt consisting of Hebrew and Chaldee therefore saith Whitaker it is more probable that Matthew and he which wrote the Epistle to the Hebrewes wrote in Greek because the Greeke tongue was not unknowne to the Jewes which were Hellenists Act. 6. 1. and other Apostles wrote in Greeke which wrote peculiarly to the Jewes as JAmes and Peter Matthaeum Hebraicè scripsisse convenit inter antiquos Citat Irenaeum Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Haebraea lingua quiae praecipuè Judoeorum quos viva voce hactenus docuisset haberet rationem Id. ibid. vide Grotium in libros Evangel It was needfull that the Gospell should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a Generall agreement and a speciall difference they all agree in the maine scope and Subject Christ they differ in the speciall argument and order All describe the life of Christ some more largely some more briefely some more loftily some more plainely yet because all were inspired by the same Spirit they all have equall authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voyce of truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The doctrine of the Covenant of grace is more plainly expounded the will of God and way to salvation more plentifully set down in the new Testament then ever it was in the daies of Moses or the Prophets and in these bookes of the new Testament all things are so established as to continue to the end so that we must not looke for any new revelation All these Bookes we receive as Canonicall because they are divine for matter and forme divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolicall men sweetly consenting with other parts of holy Scripture and with themselves received alwaies by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voyce first preached because it was needfull that the doctrine of the Gospell should by their preaching as also by signes and wonders be confirmed against the contradictions and cavils of the Jewes and Gentiles and allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These bookes are acknowledged Canonicall both by us and the Papists so that touching this matter there is no controversie between us and them The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of JAmes the second Epistle of Peter the second and third Epistles of John the Epistle of Jude and the Revelation of which I shall treate more when I come to handle the bookes of the new Testament particularly The story of the woman taken in adultery hath met with very much opposition See Gregories preface to his notes upon some passages of Scripture Crojus defends the truth of it Observat. in nov Testam c. 17. Vide Seldeni uxorem Ebraicam c. 11. The inscriptions and titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscrips also of divers bookes are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The subscriptions of the latter Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriacke nor in all Greeke copies nor yet in the vulgar Latin translation these additions were made some 100 yeeres after the Apostles The Canonicall Bookes of the new Testament are either Historicall Doctrinall or Propheticall 1. Historicall containing matters of fact the history of 1. Christ exhibited in the foure Evangelists or Gospels as they are stiled by God himselfe Marke 1. 1. Matthew Marke Luke and John so called because they containe a message of joy and gladnesse They all treate of one subject Christ Jesus incarnate most true Historians Luke 1. 2. John 21. 24. 2. His Apostles in the Acts written by Luke thirty yeeres after Christs ascention so termed of the principall subject of the History though the acts of others not Apostles are there recorded Dogmaticall or Doctrinall such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospell of God These are 21. written 1. By Paul 1. To whole Churches To the Romans Corinthians Galathians Ephesians Philippians Colossians Thessalonians 1. Gentiles 2. Jewes To the Hebrews 2. To particular persons 1. Timothy 2. Titus 3. Philemon 2. JAmes one 3. Peter two 4. John three 5. Jude one 3. Propheticall wherein under certaine resemblances the state of the Church of Christ till the end of the wolrd from the time of John the Evangelist is most truely and wonderfully described and receiveth its name Apoealyps of the Argument Beza Piscator Calvin Erasmus have doâ—e well on all the new Testament Of the Papists Jansenius hath done well on the harmony of the Lutherans Chemnitus and Gerhard of the Protestants Calvin Maldonate de Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and John were Apostle of the twelve Marke and Luke Evangelists Apostles is a name of office or dignity It notes one sent from another with command in speciall certain famous Ambassadours of Christ. The Evangelists accompanied the Apostles in preaching the Gospell Matthew There was never any in the Church which doubted of its authority Some say he wrote in Hebrew but that is uncertaine as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew and how came this authenticall Copy and Prototype to be lost for it is not now extant How ever the Greeke edition is Authenticall because it came forth when the Apostles were living and was approved by them which the Ancients confirme Of the time when Matthew wrote Authours agree not Eusebius saith that he wrote in the third yeere of Cajus Caesar others say he wrote after Claudius He wrote his Gospell in the fifteenth yeere after Christs ascention saith Nicephorus the 21 saith Irenaeus in the eighth yeere saith Theophylact.
Philemon were at the same time written from Rome and sent by the same viz. Tychicus and Onesimus First that the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3 18. but it was sent by Tychicus and Onesimus Chap. 4. v. 7 8 9. That to Philemon was written at the same time with that to the Colossians since he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Marke Luke Demas as is manifest by comparihg the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22 24. of the Epistle to Philemon For this and other reasons Capellus supposeth they were both written at the same time That the Epistle to the Ephesians was written also at the same time it may be thus confirmed 1. Because it was written by Paul in his bonds viz. from Rome as is manifest Chap. 3. vers 1. 4. 1. 2. It was sent by Tychicus Chap. 6. 21 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not latter bonds it is hence manifest because Phil. 1. 25. 26. 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certaine hope that he should be freed shortly The Epistle to the Hebrews was written by Paul from Rome toward the end of his former bonds He expresly mentions his bonds Chap. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. v. 19. The latter Epistle to Timothy was the last of all Pauls Epistles written by him in his latter bonds of which he writes Chap. 1. 8. 2. 9. and from Rome Chap. 1. v. 17. a little before his martyrdome which he seems to intimate Chap. 4. v. 6 7 8. Thus having by the â—helpe of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speake of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is the first not in time of writing but in dignity because of the majesty of the things it handleth Justification and Predestination It is rightly called Clavis Theologiae or the epitome of Christian religion It consists of 16 Chapters The best Expositors of it are Dr Selater on the first three chapters and Pareus with Peter Martyr and Pâ—r on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much authority the Epistle to the Romans hath in establishing controversies of faith So much the first to the Corinths hath in establishing Ecclesiasticall Discipline therefore Antiquity hath placed it next the other It consists likewise of 16 Chapters The best Expositors of it are Pareus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of 13 Chapters The best Expositors of it are Museulus and Dr Sâ—later Galathians St Jerome taketh the argument of the Epistle to the Galathians to be the same with the argument of the Epistle to the Romans wherein the Apostle proveth that by the workes of the Law whether ceremoniall or morall no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Galat. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Parâ—â—s Ephesians Ephesus was a Mother-city in the lesser Asia famous for idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all ryot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchiâ—â— Mr Baines hath done well on the first Chapter and Dr Gouge on some part of it Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Mâ—cedonia Acts 16. 12. In this Epistle he commends their godly study It consists of foure Chapters Zanchy and Dr Airie have done well on this booke Colossâ—ans Colosse was the chiefe City of Phrygia in lesser Asia the Apostle directs this Epistle to the inhabitants of that City It consists of foure Chapters Bishop Davenant Bifield and Elton have done best on this Booke Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chiefe city in Macedonia whither how the Apostle came we may see Acts 17. The first Epistle consists of five Chapters the second of three Zanchius and Dr Sâ—later have done well on both these Epistles Jackson and Bradshaw also on the second Timothy 2. signifieth the honour of God or precious to God He honoured God and was precious to him The first Epistle consists of six Chapters Barlow hath done well on three of them and Scultetus on the whole The second to Timothy this consists of foure Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithfull Minister and beloved friend of the Apostle 2 Cor. 2. 13. 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia which is of the same Subject with the first to Timothy It consists of three Chapters Scultetus Espencaeus and Dr Tailor have done best on this booke Philemon he was the minister of the Church at Colosse V. 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by some Heretickes as Marcion aud Arius it is now received as Canonicall because it was inspired of God doth in all things fully agree with all other parts of Propheticall and Apostolicall writings and was received of the greatest part of the ancient Church though upon weake and slender grounds the Latine church for a time did not receive the same Hierom in Catalogo scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the stile and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the stile and inscription of this epistle and manner of reasoning makes some doubt of the writer thereof and also something in the epistle shewes that it was written not by Paul as in the beginning of the second chapter vers 3. The doctrine of salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospell whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greeke copy whereof 〈◊〉 speakes leaves out the name of Paul in the Title and also divers printed Bookes Augustine speakes often of this epistle as if it were of doubtfull
authority as you may see in his Euchirid lib. 1. c. 8. and l. 10. de civitate Dei cap. 5. Beza Hemingius Aretius leave it in medio Calvin and Marlorat deny that it was Pauls The reasons saith Cartwright in his confutation of the Rhemists moving us to esteeme it none of Pauls are first that his name is not prefixed as in all the epistles undoubtedly knowne to be his Another reason is that this writer confesseth that he received the doctrine of the Gospell not of Christ himselfe but of those which heard it of Christ Heb. 2. 3. whereas Paul received his doctrine immediately from Christ and heard it himselfe of Christ and not of them that heard it from him To the first objection by Fulke it is easily answered the diversity of stile doth not prove that Paul was not the authour of this epistle for as men have written divers things in divers stiles in respect of matter and persons to whom they wrote as Tully his offices orations and epistles so the Spirit of God could and might inspire one and the same man to pen in a different manner 2. The other argument also against it being Pauls because his name is not prefixed hath but little force in it 1. If it be not Pauls because his name is not prefixed then it is nones because no mans name is prefixed so Jerome and from him Beza and Bellarmine both thus answer 2. The Authour of this epistle did conâ—eale his name that thereby he might not offend the weake Jewes to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this epistle in all ancient Greeke copies one excepted Other bookes have no name prefixed as the first epistle of John hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himselfe among the hearers of the Apostles to avoyd the envy of Apostleship see 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Austin Ambrose Gregory and many moderne writers of note as Beza Bellarmine Gerhard Capâ—llus Martinius Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Authour of this Epistle commends a certaine famous Disciple Timothy Chap. 13. v. 23. but none had such a one but Paul 2. He remembers his bonds Chap. 10. v. 34. which is a usuall thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same axomes with Paul compare Heb. 1. â— 3. with Col. 1. 14 15 16 17. Heb. 5. 12 13. with 1 Cor. 3. 1 2. and divers other places Paul saith by that signe his Epistles may be known and distinguished from others viz. that subscription the grace of our Lord 2 Thes. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeale for the salvation of the Hebrews Rom. 9. 3. makes it propable that he would write unto them Some thinke it may be gathered from that place 2 Pet. 3. 15. Beza having alledged foure reasons urged by some why this Epistle 〈◊〉 not be written by Paul saith Opponitur his omnibus que scribuntur 2 Pet. 3. 15. quae certe videntur hanc Epistolam velut intento digito mâ—nstrare Beza concludes the matter very modestly let the judgements of men saith he be free so we all agree in that that this Epistle was truely dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Wâ—ltberi officinam Biblicam Whitakeri controvers 1. quest jam de Script cap. 16. Some thinke as I have touched it before that this Epistle was originally written in Hebrew but the stile and phrase of this Epistle doe Graecam redolere eloquentiam non Hebraeâ—m 2. If it was written in Hebrew the Hebraismes would appeare in the Greeke version which yet are rarer here then in other Epistles 3. The Scriptures of the old Testament are cited in it not according to the Hebrew fountains but according to the version of the Seventy 4. The Apostle Ch. 7. interprets the Hebrew name Melchisedech King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Junius in his paralels holds it to be Pauls and written in Greeke Ribera and Ludovieus a Teâ—a two Papists have written on this Epistle Pareus and Dixon have done best on the whole Booke and Mr Dearing on six Chapters Vâ—etius much commends Gâ—marus There is a good English Expositor on this Epistle lately put forth called the Expiation of a Sinner Those seven Epistles written by JAmes Peter John and Jude have unfit Titles prefixed before them in that they are called sometime Canonicall specially of the Latine Church and sometime Catholicke chiefly of the Greeke Church neither of which were given them by any Apostle or Apostolicke writer Yet though this title Catholicke cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonicall set before them as some bookes of the old Testament were termed Hagiographa by the Jewes not because they were of greater authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second inscription of Catholique is as unsit as the former therefore the Rhemists unjustly blame us for leaving out that Title in our English Bibles for it is well knowne that that Title is not given by the Holy Ghost but by the Scholiast who tooke it from Eusebius Generall is a meere English term of no doubtfull signiâ—ication Catholicke is both Greeke and by their saying of double and therefore doubtfull signification The Syriack interpter hath this inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Jacobi Petri Johannis For the Syrians doe not esteem the second of Peter nor the second and third of John nor the Epistle of Jude Canonicall The Apostles JAmes Peter John and Jude have publisht seven Epistles as mysticall as succinct both short and long short in words long in sence and meaning JAmes For the difference which seemes to be between Jam. 2. 21 22. and Rom. 4. 2. 3. 28. most likely this booke was doubted of in ancient times as Eusebius and Jerome witnesse But yet then also publiquely allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would againe reject it Erasmus assents to Luther and Musâ—ulus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of
the Reformed Church with one consent admit this Epistle for Canonicall Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Wâ—itaker against Raynolds with his preface wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himselfe I thinke afterwards seeing these words in a latter edition are left out It is nowhere found in Luthers workes that he called the Epistle of JAmes inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Bookes he produced Some in the preface of the German edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawie if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other edition from the yeere 1526. Luthers disciples now hold that it is Canonicall and Apostolicall and they answer the arguments of those that are opposite thereto as we may see in the exposition of that Article concerning the Scripture by that most learned and diligent man John Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fert saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinall denieth the Epistle to the Hebrews to be Canonicall yea which is far worse he affirmeth that the Authour thereof hath erred not onely in words but in the sence and meaning of the Scriptures Nay Cajetan saith Whitaker rejected JAmes second of Peter and second and third of John and Jude It consists of five Chapters Pareus and Laurentius have done best on it First of Peter This Epistle is called in the Title Catholicall because it is not written to any one person as that of Paul to Timothy Titus and Philemon nor to any one particular Church as those of Paul to the Romans Corintâ—s but to the converted of the Jewes dispersed here and there as appeares by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolicall and was written by Peter 1. Because the Authour of It expresly calleth himselfe Simon Peter the Apostle of Jesus Christ. He wrote it in his old age to confirme them in the doctrine which before he had taught them 2. It s inscription is to the same Jewes that the former viz. dispersed by the Romane Empire and converted to Christ whose Apostle Peter was 3. It shewes an Apostolicall spirit 4. It s stile and composition is agreeable to the former Epistle 5. The Authour of this Epistle witnesseth that he was a Spectator of the transfiguration in the mount Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his deare brother Chap. 3. v. 15. It consists of three Chapters First of John consists of five Chapters Second and third of John They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonicall 1. Their Authour cals himselfe an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiasticall office is often signified but here age rather now it is manifest that John came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolicall Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Johns and reckon them among the Canonicall bookes Each of these Epistles is but a Chapter Jude This Epistle also in times past was questioned by some but that it is Apostolicall first the inscription shews the Author expresly cals him a servant of Christ and brother of JAmes 2. The matter it agreeth both for words and sentences with the second of Peter of which it containes as it were a briefe sum and recapitulation That the writer of the Epistle doth not call himselfe an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter JAmes and John quit the same Title yea Paul in his Epstles to the Philippians Thessalonians and Philemon doth not call himselfe an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well upon it Revelation It is called according to the Greeke Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast John the Evangelist into a fornace of scalding Oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This booke describeth the state of the Church from the time of John the last of the Apostles untill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the Kingdomes of Antichrist The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impaire the credit and authority of this above all other Bookes wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Booke of Scripture First the Authour of it is set in the forefront or face of it the Revelation of Jesus Christ Chap. 1. vers 1. who professeth himselfe to be the first and the last vers 11. so in the severall Epistles to the Churchs in severall stiles he challengeth them to be his Thus saith he 1. that holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharpe two edged Sword 4. Which hath eyes like a flame of fire and his feete like brasse 5. Which hath the seven Spirits of God and the seven starres 6. He who is holy and true who hath the key of David 7. He who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or pen-man his servant John the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his
name at least thrice saying I John Chap. 1. 9. 21. 1 2. 22. 8. whereas in the Gospell he never maketh mention of his name there he writes the history of Christ here he writes of himself and the Revelations declared to him Thirdly in the last Chapter are five testimonies heaped together v. 5 6 7 8. 1. Of the Angels 2. Of God himselfe the Lord of the holy Prophets 3. Of Jesus Christ behold I come shortly 4. Of John I John heard and saw all these things 5. The protestation of Jesus Christ vers 18. Fourthly the matter of the Booke doth convince the authority thereof seeing everywhere the Divinity of a Propheticall spirit doth appeare the words and sentences of other Prophets are there set downe part of the Prophesies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greeke and Latine ascribe this Booke to John the Apostle Theophylact Origen Chysâ—stome Tertullian Hilary Austin Ambrose Irenaeus To deny then the truth of this booke is contra solem obloqui to gainsay the shining of the Sunne it selfe The Chyliasts abuse many testimonies out of this Booke but those places have been cleared long agoe by the learned as bearing another sence See Dr Raynolds conf with Hart Chap. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingenuously he knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetan at the end of his Exposition of Jude confesseth that he understands not the literall sence of the Revelation and therefore exponat saith he cui Deus concesserit It consists of 22 Chapters the best Expositors on it are Ribera Brightman Pareus Cartwright Dent Forbes Mode Simonds 1. The Scriptures written by Moses and the Propheâ—s sufficiently prove that Christ is the Messiah that was to come the old Testament may convince the Jewes which deny the new Testament of this truth John 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 Chapter of Esay is a large history of his sufferings We have also another Booke or Testament more clearely witnessing of Christ the Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiasticall and false Canon follow CHAP. V. SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Bookes of the old Testament as the Jewes doe those of the new as if they had proceeded from the Divell Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Bookes called by us Aprcrypha i. hidden doe belong to the old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue whatsoever Scripture 1. is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeale and confirme their doctrine by it that is Canonicall and of equall authority with the new Testament But the holy Scripture of the old Testament is divinely inspired 2 Tim. 3. 16. where he speakes even of the Bookes of the old Testament as is gathered both from the universall all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the new Testament was published 2. Christ speakes not to the Scribes and Pharisees but to the people in generall to search it John 5. 39. this famous elogium being added that it gives testimony of him and that we may finde eternall life in it 3. Christ and his Apostles appeale to it and confirme their doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. 17. 11. 20 43 26. 20. the new Testament gives testimony of the old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiasticall Canon which is also called the second Canon followeth to which these Bookes belong Tobit Judith first and second of the Machabees Wisdome Ecclesiasticus Baruch Additions to Daniel and Hester for these neither containe truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custome they were called Canonicall yet properly in the Church they are distinguished from the Canonicall by the name of Apocryphall The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphall the third and fourth Booke of Esdras the prayer of Manasses the third and fourth of Machabees as Thomas Aquinas Sixtus Senensis Bellarmine and so the Councell of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is whether those seven whole bookes with the Appendices be Sacred Divine Canonicall We doe not deny but many of these especially Wisdome and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonicall and of infallible truth out of which firme arguments may be drawne that we deny Those Bookes which the Jewes of old and the reformed Churches now reckon for truely Canonicall in the old Testament are received all even by our adversaries for Canonicall without any exception 2. for the Canonicall Bookes of the new Testament there is no controversie between us and so far we agree but in the old Testament whole Bookes are reckoned by them for Canonicall which we hold Apocryphall The reason why these Bookes at first were added to holy writ was this the Jewes in their later times before and at the comming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Jerusalem and the holy Land others were Hellenists that is the Jewes of the dispersion mingled with the Graecians These had written sundry bookes in Greeke which they made use of together with other parts of the old Testament which they had in Greeke of the translation of the 70 when they now understood not the Hebrew but the Hebrewes received onely the 22 Bookes before mentioned Hence it came that the Jewes delivered a double Canon of Scripture to the Christian Church the one pure unquestioned and Divine which is the Hebrew Canon the other in Greeke
adulterate corrupted by the addition of certaine bookes written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. l. 1. c. 4. l. 2. c. 15. sect 21. Tertul. in Apol. c. 19. They are called Apocryphall i. secret and hidden not because the names of the writers are unknowne by that reason Judges and Ruth should be Apocryphall but because they were not wont to be read openly in the Church of God as the Canonicall bookes but secretly and in private by private persons or because their authority was obscure and doubtfull with the Ancient These bookes our Church rejecteth as not written by Divine inspiration for these reasons All the Canonicall bookes of the old Testament were written by the Prophets but none of these bookes were written by any of the Prophets for 1. The last of the Prophets of the Jewes was Malachy Mal. 4. 4 5. between whom and John Baptist came no Prophet Marke begins with the same words almost with which Malachy ended a good argument to prove that the new Testament is next to the old But these Bookes were written by such who lived most of them after Malachy 2. All the Prophets wrote in Hebrew the language which the Jewes understood but the Fathers affirme and Papists acknowledge that most of these bookes were written in Greeke ergo being not written by the Prophets they are not Canonicall 2. All the bookes of the old Testament were committed to the Jewes and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jewes for corrupting the sence of the Scripture did yet never reprove them for rejecting those bookes which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them John 5. 39. Eâ—ras after the captivity is reported to have gathered all the Bookes of holy Scripture and safely to lay them up If the Jewes should have rejected or not received any bookes being Canonicall they had grievously erred which the Papists themselves will not affirme Yea there should have been some Canonicall Bookes which no Church received for besides the Church of the Jewes at that time there was none in the world The Canonicall Bookes of the old Testament were divided into Moses the Prophets and Psalmes with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3 There are two waies to know a booke to be Canonicall one by the testimony of some Prophet or Apostle the other by the certaine testimony of them which did live when the booke was published who did witnesse that the booke was written by some Prophet or Apostle But these bookes are known to be Canonicall neither of these waies they were rejected by the Jewes who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Bookes unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their doctrine All the Canonicall Bookes in generall John 5. 39. 10. 35. Rom. 16. 26. Luke 16. 29 31. Ch. 24. v. 25 27 44. The most of all in speciall Genesis Matth. 19. 4 5 6. Exodus Matth. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Joshâ—a Heb. 11. 30 31. Judges Heb. 11. 32. Ruth Matth. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Matth. 12. 42. Second of Kings Luke 4. 27. First of Chronicles Matth. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Job 1 Corinth 3. 19. Psalmes Acts 4. 25. Proverbs Heb. 12. 5 6 7. Esay Matth. 1. 23. Jeremy Heb. 10. 16 17. Ezechiel Matth. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. 15. 15 16. Hosea Matth. 12. 7. Joâ—l Acts 2. 12. Amos Acts 15. 16. Jonah Matth. 12. 40 41. Micha Matth. 10. 35. Naâ—um Rom. 10. 15. Habacuc Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21 5. Malachy Luke 1. 16 17. These bookes were not cited by Christ and his Apostles for confirmation of their doctrine Ob. If they be not Canonicall therefore because they are not cited then Naâ—um and Zephany are not Canonicall Aratus Menander and Epimenides prophane Poets are Canonicall because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Sol. They are not therefore not Canonicall onely because they are not cited but especially because they have not the characters of Divine Scripture 2 Nahuâ— and Zephany are implicitely quoted when the bookes of the Prophets are mentioned Acts 7. 41. 15. 15 16. The Poets are not cited as Canonicall but the Apostle applied himselfe to his hearers who did much esteeme their authority Some have well coucluded from Acts 10. 43. that the Apocrypha are not to be received as Canonicall Scripture because they testifie not of Christ. 4 Those bookes which containe manifest untruths coutrary to the Word of God and the books of holy Scripture were not inspired of God for as God is true so is his word John 17. 17 sweetly agreeeng with it selfe and every part with other these bookes commend false things as true and approve things evill as right Judith chap 9 v 2 commends killing the Sichemites against Gen. 49. 6 7. 2 Mac. 14. 42. Razis is commended for killing himselfe the fact is not onely related but commended also in these words nobly manfully and this commendation doth plainly shew that the Authour thereof was not inspired of God when the Donatists out of this booke urged that it was lawfull for them to kill themselves as Razis did Augustine then was forced to acknowledge that the authority of this booke was uncertaine and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest fables are told in some of them for true histories as that of Toby Judith Bell and the Dragon If any desire a particular conâ—utation of the severall Bookes of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first 500 yeeres after Christ rejected the same bookes which we doe Jerome on Matth. 23. saith concerning a testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Bookes in the generall is that the third Councell at Carthage the
of the Interlineary version put forth by Arias Montanus for the finding out the sence and genuine signification of all the Hebrew and Greek words Amongst many and divers Latine translations there was one more common then the rest of the Old and New Teâ—â—ament usually called the vulgar because it was of vulgar use and received by many Who was the Author of this Edition it is not manifest Some say it was more Ancient then that of Jerome Jerome wrote pure Latine being skilfull in the Latine tongue but the vulgar transâ—ation is barbarous in many places Therefore Pagnine Maldonate Esâ—ius Sixtus Senensis Burgensis Valla Lindon deny it to be Jeromes that was translated from the Hebrew by the Greek and not by Jerome but by some uncertaine and unknown Authour saith Whitaker Bootius in the Index of his Sacred Animadversions ascribes it to Jerome Vide Whitakerum de Scripturis Quoest. secund controversiae Cap. Sexto Waltheri officinam Biblicam The Geneva translation for the French and our last translation for the English and Deodate for the Italian are the best which is now set out in English Diodatus noster in eximia Bibliorum Italicorum versione saith Spanbemius The question betwixt us and the Papists now cometh to be considered which of these Editions is authenticall that is which of it selfe hath credit and authority being sufficient of it selfe to prove and commend it selfe without the help of any other Edition because it is the first exemplar or Copy of divine truth delivered from God by the Prophets and Apostles This in respect of the old Testament is the Hebrew and in some Chapters of Daniel and Esra the Chaldee and in respect of the New Testament is the Greeke all other Editions are but of humane authority This proposition true in it selfe is yet divers wayes opposed by the Papists whose opinions may be set downe in three propositions 1. That the Hebrew and Greeke Text are corrupt and therefore not Authenticall for the fountaine is to be preferred before the streames if it come unto our hands uncorruptly The Book of Moses which by Gods Commandement was preserved in the Arke and that very Gospell written by Matthew those autographs saith Morinus are certainely the rule of all versions The second proposition is that the 70. Translaters were not so much Translaters as Prophets who wrote by divine inspiration so that their translation had been authentique if it had come to our hands purely and had not perished The third is that the vulgar Translation is of authentique authority and ought so to be received neither may any man presume to reject it upon any pretence they say it hangeth betweene the Hebrew and Greek as Christ did between the two Theeves To these 3. Propositions we oppose 3. which are most true and shall prevaile 1. The Hebrew of the old Testament and the Greeke of the new is the authentique Edition and the pure fountain of divine truth 2. The 70. were not Prophets but Translators 3. The vulgar translation neither is authenticall nor perfect neither ought it in any case so to be esteemed Reasons Proving that the Hebrew of the old Testament and the Greeke of the New are authenticall and pure To prove our first Proposition these arguments may be brought The Hebrew of the old and Greek of the New Testament are the very Scriptures which came immediately from God the very particular and individuall writings both for Character and stile of Speech yea the dialect as well as the matter of them is immediately by inspiration from from above and written by holy men as they were moved by the holy spirit what Edition therefore is worthy to be compared to this When we speake of the originall and authenticke Text of the Holy Scripture that is not to be so understood as if we meant it of the Autographs written by the hand of Moses or the other Prophets or Apostles but onely of the originall * or the primogeniall Text in that tongue out of which divers versions were derived according to the variety of tongues 2. For a long time before the Birth of Chirst the Hebrew was not only the alone authentique Copy but the only Edition which was extant in the world In the dayes of Moses the Kings of Israel and the Prophets before the Captivity what Edition of Scripture had the Church but the Hebrew what did the Jewes read in their Synagognes and in their solemne meetings but onely this Hebrew Edition After the time of Christ for the space of 600 yeeres the Hebrew Edition of the old Testament and the Greeke of the new were held Authentique and no other 3. If any thing be erroneous doubtfull lesse emphaticall or improper or if in the Articles of religion any doubt or difficulty arise which cannot be decided out of translations we must necessarily then have recourse to the Hebrew of the old and the Greeke of the new Testament as Augustine witnesseth and Jerome in lib. Contra Helvidium Beliarmine grants that sometimes we must have recourse to the Hebrew Greek fountaines 1. When in the Latine Edition there be any errours of the Scribe 2. When there are divers readings 3. When there is any thing doubtfull in the words of sentence 4. To understand the force and Energy of the word because all things are more emphaticall in the originall 4. If the authority of the authenticall Copies in Hebrew Chaldee and Greek fall then there is no pure Scripture in the Church of God there is no high court of appeale where controversies riâ—ing upon the diversity of translations or otherwise may be ended The exhortation of having recourse unto the Law and to the Prophets and of our Saviour Christ asking how it is written and how readest thou is now either of none effect or not sufficient The Papists differ among themselves in this controversie about the corruption of the originals some of them say that the Hebrew of the old and the Greeke of the New Testament is not generally corrupted and yet is not so very pure a fountain that whatsoever differs from it is necessarily to be corrected by it Others say that the Jewes in hatred of the Christian faith depraved and much corrupted the Hebrew Text of the Old Tesâ—ament Which opinion as absurd is rejected by Bellarmine and is easily refuted I shall first lay down some reasons against the grosser opinion and also that of Bellarmines before I come to answer the particular objections of the Papists 1. Jerome and Origen thus argue if the Jewes corrupted the Hebrew Text of the Old Testament then they did this before the coming of Christ or after it not before his coming for there was no cause why the Jewes should do it and our Saviour Christ would never have suffered so grosse a crime to have passed without due reproof when he was not silent for lesser faults On the contrary our Saviour sendeth
descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
of Scripture John 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appeares John 15. 15. and 17. 8. John 16. 13. 2. By reasons drawne from thence 1. The plentifull pouring forth of the spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onely Prophet High-Priest and King of his Church there is no other Revelation promised none other needfull besides that which was made by him Esay 11. 9. Act 3. 23. 24. Joel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The doctrine of the Law and the Prophets did suffice to salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10 but to the preaching of the Gospell nothing is to be added we are not sent to waite for any clearer vision 3. So long as any truth needfull to be known was unrevealed or not plainly taught the Lord did stirre up some Prophet or other to teach the same unto the Church therefore the Lord surceaâ—ng to speake since the publishing of the Gospell of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our 7th Proposition is Christ and his Apostles were able to propound and teach by lively voyce that doctrine which pertaines to perfection John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance and remission of sinnes in the name of Christ doth summarily containe all things necessarily to salvation Act. 5. 31. and 11. 11. but this doctrine the Apostles preached Act. 13. 38. 39. Luke 24. 47. The word of God is not onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th Proposition is The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles was by them committed to writing the Holy Ghost giving them a commandement and guiding their hands therein that they could not erre so that the word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward forme viz. the divine truth immediately inspired though different in the externall forme and manner of delivery Our 9th Proposition is that nothing is necessary to be known of Christians over and above that which is found in the old Testament which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists Our last Proposition is that all things which have beene are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired written and published and now received by the Church of God so that now no new Revelation or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are 3 opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expressely contained in Scripture and if it be not totidem verbis they reject it 3. Of the Orthodoxe who say it containes all things expressely or by consequence The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord doe prove the perfection of the Scripture Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Josh. 1. 7 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written 1. Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture 1. The Apostle teacheth that the Scriptures are able to make a man wise to salvation therefore there needeth no further counsell nor direction thereunto but out of the Scriptures 2 The Scriptures are able to make the man of God that is the Minister of the word perfect and compleat unto every worke of his Ministery whether it be by teaching true doctrine or confuting false by exhorting and setting forward to that which is good or dehorting from that which is evill Paul would not have us thinke that all and every writing viz. of Plato Aristotle is divinely inspired for in the 15. v. he not onely useth the plurall number calling them the holy * writings thereby to note the word of God and not one sentence or Booke but all the sentences and Bookes of the Scripture and also useth the Article which hath force of an universall note therefore the Greeke word the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We doe not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore muchâ—more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae camplexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now followes the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speake Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speake of the State of the Church saith he in which God hath ceased to speake to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his
and the principall verity from which all other truth hath its originall and it is the foundation of all true goodnesse and religion truly to beleeve it so saith the Author to the Hebrewes He that cometh to God to doe him any Service or to receive any benefit from him must beleeve that is be firmely and undoubtedly perswaded that God is By a God we meane an essence bettâ—â—â—hen all other things before all other things of whom another things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the divine essence Reasons to confirme this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himselfe 2. The Creature 1. Generall of all men 2. Particular of each mans conscience Reasons may be drawne from two chiefe places viz. the efffects and the contrary The effects are either 1. Ordinary and those 1 Naturall both Generall the making and preserving of the world and Speciall the framing or maintaining of each man or other like creature in the world 2. Civill the upholding and altering the States of Kingdomes and particular Countryes 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightnesse of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove à causa why there should be a God yet every man may Collect ab effectu that there is a God by that wisdome which we see to have been in the making that Order in the Governing and that Goodnesse in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Râ—â—on 1. By the Testimony of God himselfe he that testifieth of himselfe either by word or writing is God hath written a Booke to us in which he affirmes of himselfe that he is every page almost and line of Scripture point to God He begins his Booke with himselfe saying In the beginning God made heaven and earth He concludes this Book with himself saying if any man shall take ought from this prophesie God shall take away his part out of the Booke of life In every particular prophesie he testifieth the same thing saying thus saith the Lord. 2. By the generall Testimony of all men by the universall and constant consent of all Nations in the world Rom. 2. 15. It is called a Law written in their hearts all publikely confesse and professe their beleef of God we never read nor heard of any so barbarous uncivill which acknowledged not a deitie There is no History which sheweth the manners of any people but sheweth also their Religion All Common-wealths had alwayes some thing which they worshipt and called in their Language God this principle is written by God himselfe in the Table of every mans soule That which is written in the hearts of all men which with one mouth all acknowledge must needs be a truth seing it is the voice of reason it selfe Munster in his Cosmographie and Ortelius in his Theatrum Orbis have delivered unto us not onely a Cosmographicall description of all Countries but also a Tropographicall description of their manners yet neither of them hath noted any Nation to be without all Religion none to be profest in Atheisme Idolatry it selfe as Calvin observes in his Institutions is a sufficient Testimony of a Dietie men will rather have false God then none and worship any thing then nothing Porrum Caepe nefâs violare ac frangere morsu O sanctas gentes quibus haec nascuntur in hortis Numina Invenal Satyr 15. Pythagoras Plato and all the Poets began their workes with Gods name 3. By the particular Testimony of each mans conscience Conscience proclaimes a Law in every heart and denounceth a punishment for the breach of Gods Law Conscience is a naturall ability of discerning the condition and State of our Actions whether good or bad and that not alone in respect of men but of some other thing above men for when one hath done things unlawfull though such as no man can accuse us of because no man doth know yet then he is accused and tormented then he hath some thing in him threatning arraigning accusing and terrifying a Deputy of God sitting within him and controlling him a man must therefore confesse there is a higher power to whom that conscience of his is an Office and a Supreame Judge That which the conscience of every man beareth witnesse unto is sure a truth for that is a thousand witnesses The feares of an ill conscience the joy and security of a good conscience prove this that there is a God a revenger of sinnes and a rewarder of vertues Nero having killed his Mother Agrippinâ— confessed that he was often troubled with her Ghost Caligula at the least thunder and lightening would cover his head and hide himselfe under his bed whence Statius saith Primus in orbe Deos fecit Timor On the contrary Paul and Sylas could sing and Peter could sleepe securely in Prison David could triumphantly rejoyce in God in the greatest dangers 1 Sam. 30. 6. Austin cals peace of conscience the Soules Paradise and Salomon a continuall Feast Prov. 15. 15. Hic murus abeneus esto Nil conscire sibi nulla pallescere culpa 2. Divers reasons may be brought to prove that there is a God from the effects and the contrary 1. From his effects Ordinary Extraordinary 1. Ordinary Naturall Civill 1. Naturall 1. Generall the Creation and preservation of the world 1. Creation or making all things The world must needs be eternall or must be made by it selfe or by some thing which was before it selfe and therefore also was farre better then it selfe But it could not make it selfe for what maketh worketh what worketh is but what is made is not till it be made Now nothing can be and not be at the same time for both the parts of a contradiction can never be true together Neither could it be eternall for a thing compounded of parts must needs have those parts united together by some other thing beside it selfe and above it selfe and if they be compounded wisely artifâ—cially strongly and excellently by some wise strong and excellent worker seeing it is inimaginable how each of these parts being not reasonable should come together of themselves therefore sure there was some worker which did so handsomely dispose and order them and this worker must needs have a being before he could so worke and therefore also before the conjunction of them and so things in such sort made by composition of parts could not be eternall for that neither hath nor can have any thing before it therefore it must needs
greatness to be infinite the light of the Sun extends to every little hole 2. Some say he cares for universall things only and not singular but then he should not care for himselfe and his knowledge should not bee infinite 2. VVe must admire and adore the excellency of God which knoweth all things David contemplating this point confesseth this knowledge is too wonderfull for him 3. Let us often put our selves in mind of this truth that it may worke in us a reverent care of ordering all our words and actions aright in his sight that nothing may slip from us unworthy his eye and eare offensive to his most great and most pure Majestie and all-seeing eye How carefull are wee of our speeches and actions when wee know that they are marked by some one of note and quality 4. God hath a generall providence about all things yea even in sins God determines sin in regard of time and measure and orders it and evils of punishment Job 1. 21. and 2. 10. The Lord hath taken away when the Sabaeans spoiled him Amos 3. 6. Is there evil in a Citie and the Lord hath not done it Esth. 6. That the King should not sleep that night and that then he should call for a booke rather then anything else that book of the Chronicles and that in that Book he should light on that place which specified Mordecais service We shall never feelingly applaude and acknowledge Gods wisedome justice goodnesse or other excellencies if we contemplate not the exercise of them in the workes of his providence but in observing these we shall surely attaine an high esteeme of him and be ready to confesse his worth When Gods works imprint not in our hearts a reverent fear of him a hearty love to him a confident trusting in him a dutifull submission to him and the like vertues they are fruitlesse to us and we receive no profit by them In respect of God there is no confusion but he rules wonderfully in the midst of all disorder that seemes to be in the world wisely disposing of the same to the glory of his great name Eccles. 5. 7. 3. 17. Esay 26. 20 21. Job 21. 30. It teacheth us thankfullnesse and patience if things make for us to praise God if against us to be humbled If thou beest hungry and in penury murmure not nor repine but say with the blessed Martyr If men take away my meate God will take away my stomack Merlin during the massacre at Paris some fortnight together was nourished with one egge a day laid by an hen that came constantly to the hay-now where he lay hid in that danger The whole power almost of France being gathered together against the City Rochel and besieging them with extremity who defended the Towne God in the time of famine and want of bread did forsome whole months together daily cast up a kinde of fish unto them out of the Sea wherewith so many hundreds were relieved without any labour of their owne Be of good comfort brother said Ridly to Latimer for God will either asswage the fury of the fire or else strengthen us to abide it In the time of the massacre at Paris there was a poore man who for his deliverance crept into a hole when he was there there comes a Spider and weaves a Cob-web before the hole when the murtherer came to search for him saith one certainly he is got into that hole No saith another he cannot be there for there is a cob-web over the place and by this meanes the poor man was preserved Let us observe the signall acts of Gods providence of late in this Kingdome Hee studies not the Scripture as hee should which studies not providence as he should wee should compare Gods promises and providence together What we hear of him in his word with what we see in his workes Wee should make a spirituall use of all occurrents look above the courage of a Commander the cowardise of an enemie How much of God hath been seen in many battles at Keinton Newbery Marston-moare Naseby Gods providence appeared in calling this Parliament then when the people thought there would never be Parliament more when our lawes liberties and religion were almost gone God over-ruled the hearts of the people in the election his providence was wonderfull as in calling so in continuing this Parliament and in keeping our Worthies together when there were so many plots against them and many fell off from them many persons and letters have been strangely discovered Austin preaching once forgat what hee had purposed to utter and so made an excursion from the matter in hand fell into a discourse against the Manichees Possidonius and others dining with him that day Augustine told them of it asked them whether they observed it They answered that they observed it much wondred at it Then Augustine replyed Credo quòd aliquem errantem in populo dominus per nostram oblivionem errorem curari voluit Two days after one came to Augustine before others falling at his feet and weeping confessing also that he had many yeares followed the heresie of the Manichees had spent much monie on them but the day before through Gods mercie by Austines Sermon hee was converted and then was made Catholike FINIS An Alphabeticall Table A. ACts of the Apostles why so called Lib. 1. pag. 69 Who are the best Expositors on it ibid. Aire the use of that element l. 3 p. 38 It is divided into three Regions l. 3. p 37 38 Affections what they are in God l. 2. p. 70 Amos why so called and who is the best Expositor of it l. 1 p. 60 Angels why not spoken of in the Creation l. 3. p 30 31 Their names nature God made them divers questions about them l. 3. from p. 85 to 103 Anger what in God l. 2. p. 74 75 76 77 Anthrophomorphites who l. 2 p. 24 Apocalyps why so called l. 1 p. 81 Questioned by some but is Canonicall l. 1. p. 81 82 Who are the best Expositors of it l. 1. p. 83 Apocrypha which Bookes are so called l. 1. p. 84 85 Why so called p. 85 And why they are added to the Scripture ibid. Why they are not Canonicall l. 1. p. 86 87 88 89 Apostle what it signifieth l. 1 p. 68 Arabique translation l. 1. p. 98 99 Assurance of salvation l. 3. p. 12 13 Astronomy what it signifieth l. 2. p. 10 Atheists severall sorts of them l. 1. p. 39 40 They have come to some fearefull end l. 2. p. 17 The Atheists reasons against God and the Scripture l. 2 p. 13 What Atheists are l. 2. p. 15. 161 And who were so esteemed ib. Helpes against Atheisme l. 2 p. 17 18 Attributes why so called l. 2 p. 20 How they differ from properties l 2 p. 21 What rules are to be observed in attributing them to God l. 2. p. 21 22 How
21 22 How the Attributes are divided l. 2. p. 22 23 Goodnesse what it is and what in God l. 2. 79 to 84 Graciousnesse what it is in God l. 2. p. 83 84 Grasse the usefulnesse of it l. 3 p. 67 68 Great God is exceeding great in nature works and authority l. 2. p. 48 to 51 Greeke the Greeke translation is not Authenticall l. 1. p. 119 120 121 H HAbakuk who interprets him best l. 1. p. 61 Haggai why so called and who best expounds him l. 1. p. 61 Haile what it is l. 3. p. 52 Hatred what it is and what in God l. 2. p. 73 74 Heavens the creation of the Heavens is a wonderfull worke of God l. 3. p 26 to 30 Its motion is exceeding swift l. 3. p. 41 Hebrew Text in the old Testament Authenticall l. 1. p. 104 105 VVhether the Hebrew Text had Vowels or Points from the beginning l. 1. p. 116 to 119 Hebrewes whether that Epistle be Canonicall written by Paul and in Greeke l. 1. p. 75 76 77 VVho best interprets it ibid. Herbes their usefulnesse l. 3. p. 65 66 67 High God is most High l. 2. p. 51 52 History is delightfull especially of the Scripture l. 1. p. 16 VVhy some Bookes of the new Testament are called Historicall l. 1. p. 66 Holy God is Holy l. 2. p. 102 to 105 The Scripture is Holy l. 1 p. 136 137 138 Hosea why so called and when he wrote it l. 1. p. 60 Who expounds him best ibid. The chiefest among the small Prophets l. 1. p. 59 I JAmes how it came to be doubted of by same l. 1. p. 78 79 Who best expounds it l. 1. p. 79 Ice what it is l. 3. p. 52 Jeremy when he prophesied and who best interprets him l. 1 p. 58 Jewes corrupted not the Hebrew Text of the old Testament l. 1 p. 103 to 111 Image fourfold l 3 p. 116 Immortall God is Immortall l 2. p. 31 32 The soule of man is Immortall l. 3. p. 119 120 Immutability what it is l. 3 p. 44 God is Immutable l. 3 p 44 to 48 Impossible l. 2. p. 108 Independent God is in Independent l. 2. p. 36 Infinite God is Infinite l. 2 p. 32 to 35 Inspiration what it is l. 1. p. 9 Interpretation of Scripture l. 1 p. 171 172 173 179 180 To whom it belongs l. 3. p. 173 174 Meanes to interpret Scripture l. 1. 180 to 184 Job who the Authour of it and who best expounds it l. 1. p. 54 Joel who best expounds him l. 1 p. 60 When he prophesied l. 1. p. 69 John what it signifieth and what Bookes of Scripture he wrote l. 1. p 69 Who best interprets him why he is called The Divine he hath something more then all the other Evangelists l. 1 p. 69 The second and third Epistles are doubted of by some l. 1 p. 80 Who best expounds them all three ibid. m. Joshua why so called and who best expounds him l. 1 p. 49 Jude doubted of by some l. 1. p. 80 who best interprets him l. 1 p. 81 Judges why so called and who have best expounded that book l. 1. p. 50 Just God is Just l. 2. p. 91 to 94 K KInd God is Kind l. 2 p. 105 Kings why so called and who best expounds both those Books l. 1. p. 51 Knowledge God knowes all things l. 2. p. 60 to 63 L LAmentations why so called and who best expounded them l. 1. p. 58 Latine translation of the Bible l. 1. p 99 100 Legends why so called l. 3. p. 36 Leviticus why so called l. 1. p. 48 49 Who best expounds it l. 1 p. 49 Lexicons which are the best Lexicons for expounding the words both Hebrew and Greek in Scripture l. 1. p. 182 Life Gods life differs from ours l. 2. p. 30 Light what it is and the benefits of it l. 3. p. 38 39 40 Lightning why we see that before we heare the Thunder l. 3 46 Living God is Living l. 3. p. 28 to 31 Long-suffering God is Long-suffering l. 2. 100 101 Love what it is in God l. 2. p. 70 71 72 Luke what he was and who best expound him l. 1. p. 69 M MAlachy why so called and who best expounds him l. 1. p. 62 Man created after Gods Image l. 3. p. 115 116 117 Marke when he wrote l. 1. p. 20 And whether originally in Latine or Greek l. 1. p. 64 68 who best interprets him p. 68. Martyrs divers suffered for the truth l. 1. 21 22 How they of the true Church differ from other Martyrs l. 1 p. 22 23 Matthew when he wrote l. 1 p. 68 Whether he wrote in Hebrew or Greeke l. 1. p. 63 68 Who best expounds him l. 1 p. 68 Meditation what it is l. 1. p. 38 And what in God l. 2. p. 86 to 91 Meteors what they are how divided and of what they consist l. 3. p. 44 45 Metals what they are l. 3. p. 54 Micah why so called and who best expounds him l. 1. p. 60 Miracle what it is l. 2. p. 12 Miracles twofold l. 1. p. 19 The true Miracles differ much from the false l. 1. p. 20 The Divels workes are called lying wonders and why l. 3. p. 109 110 Moone the nature and use of it l. 3. p. 73 Montaines a great worke of God l. 3. p. 56 N NAhum why so called and who best expounds him l. 1. p. 61 Navigation the benefit of it l. 2 p. 61 64 Necessary God is a Necessary Essence l. 2. p. 56 The Scripture is Necessary l. 1 p. 135 136 Nehemiah why so called and who best expounds it l. 1. p. 52 Night the benefit of it l. 3. p. 42 43 Numbers why so called and who best interprets it l. 1. p. 49 O OBadiah why so called and who best expounds it l. 1 p. 60 Omnipotent God is Omnipotent l. 2. p. 106 to 109 Omnipresent God is Omnipresent l. 2. p. 36 to 39 Christs body is not everywhere l. 2. p. 39 40 One God is wholly One l. 2. p. 56 to 60 P PAradise not allegorically to be understood l. 3. p. 121 122 What it signifieth and whether it was destroyed by the flood ibid. Patient God is Patient l. 2 p. 99 100 101 Pentateuch why so called l. 1 p. 47 Who have written well on it l. 1. p. 47 48 The Turks honour it l. 1. p. 48 It is often quoted in the new Testament ibid. Perfect the Scripture is perfect l. 1. 138 to 148 God is perfect l. 2. p. 48 49 50 Person what it is in the Trinity l. 2. p. 128 129 130 How the Persons in the Trinity differ l. 2. 136 137 138 Perspicuous the Scripture is plaine and perspicuous l. 1 p. 161 to 171 Peter why those Epistles are called Catholicall l. 1. p. 79 Who hath best expounded both the Epistles the second is Canonicall l. 1. p. 79 80 Philippi the Metropolis of Macedonia who best expounds the Philippians p.
1. p. 74 Preaching whether it be divinely inspired as well as the word written l. 1. p. 25 Predestination what it is l. 3. p. 4 5 Predictions the truth of the Scriptures predictions proves it to be of God l. 1. p. 14 15 The difference betweene the predictions of the true Prophets and those of the Heathen l. 1. p. 15 Prescience what it is in God l. 2 p. 67 Properties of the Scripture l. 1 p. 130 to 171 Proverbs why so called and who best expounds them l. 1. p. 55 56 Providence that there is a Providence l. 3. p. 125 What providence is the extent of it l. 3. p. 125 126 The kinds of it l. 3. p. 127 128 The degrees and parts of it l. 3 p 128 129 Psalmes how called and divided by the Hebrews l. 3. p. 54 55 The chiefest part of Scripture and often quoted in the new Testament ibid. Who best interprets the Psalms ibid. Pure the Scripure is pure and holy l. 1. p. 136 137 138 R RAine what it is the usefulnesse of it l. 3. p. 50 51 52 Rainbow the cause of it and what the colours in it signifie l. 3. p. 52 Reading all are commanded to read the Scriptures l. 1. p. 32 33 What reading of the Scriptures is l. 1. p. 35 36 It may be the instrument of regeneration ibid. How the Scripture is to be read l. 1. p. 36 37 The Papists will not suffer the Scriptures to be read by the people l. 1. p. 303 Religion not a humane invention l. 2. p. 131 Reprobation what and the object of it l. 3. p. 10 Reveale God reâ—â—aled his will three waies to our fathers l. 1 p. 7 8 We must now expect no further revelation l. 1. p. 65 Revelation why so called l. 1. p. 81 The subject of the Booke it is Canonicall l. 1. p. 81 Difficult l. 1. p. 82 83 Who best interpret it l. 1. p. 83 Rivers their originall and use l. 3. p. 59 Romans that Epistle is an Epitome of Christian Religion l. 1. p. 73 Who best interpret it ibid. How we may most profitably read it l. 3. p. 11 Rule the Scripture is the rule of faith and life l. 1. p. 132 133 134 Ruth why so called and who best expound it l. 1. p. 50 S SAmuel why so called and who best expounds both books l. 1. p. 50 51 Scripture the rule of Divinity l. 1. p 7 The rule of faith and life l. 1 p. 132 133 134 VVhy it is called Scripture and the divers Epithites given to it l. 1. p. 8 The authority of the Scripture l. 1. p. 8 to 25 The description of Scripture l. 1. p. 11 It was no device of mans brain l. 1. p. 25 It hath its authority from it selfe not the Church l. 1. p. 25 to 31 The Scriptures are to be read by the common people l. 1. p. 30 to 35 It crosseth humane wisdome l. 2. p. 14 VVho contemne and unreverently handle the Scriptures l. 1. p. 39 40 41 What parts of Scripture have been questioned l. 1. p. 65 66 75 79 80 Some titles and Subscriptions are not part of Scripture p. 66 Whether any bookes of the Scripture be lost l. 1. p. 116 117 Sea the largenesse and usefulnesse of it l. 3. p 60 to 63 Sence of Scripture what it is l. 1 p. 171 172 173 Septuagint Translation l. 1 p. 96 97 Ship the materials and uses of it l. 3. p. 65 Simple God is most Simple l. 2 p. 26 27 Soule its excellency l 2. p. 10 It is Immortall l. 3. p. 117 118 Spirit God is a Spirit l. 2 p. 23 24 Consectaries of it l. 1. p. 25 26 Starres their nature and usefulnesse l. 3. p. 74 Sunne the name nature and usefulnesse of it l. 3. p. 70 71 Syriack Translation l. 1. p. 98 T TEmptation how Gods temptations and Satans differ l. 3. p. 112 Testament why the Scripture is called a Testament l. 1. p. 34 The Scripture is distinguished into the books of the old and new Testament l. 1. p. 44 The Bookes of the old Testament were written in Hebrew ibid. Of the new in Greek l. 1. p. 62 63 The Books of the old Testament how divided l. 1. p. 45 47 The new Testament how divided and who best expounds it l. 1. p. 62 The number of the Bookes both of the old and new Testament l. 1. p. 46 Theology what it is l. 1. p. 2 Thessalonica the chiefe City in Macedonia l. 1. p. 74 Who best interprets the Thessalonians ibid. Thunder what it is l. 3. p. 45 A great worke of God and the use of it l. 3. p. 45 46 47 Timothy what it signifieth who best interprets both the Epistles l. 1. p 74 Titus what it signifieth like the first to Timothy who best expounds it ibid. Traditions what they signifie l. 1. p. 150 151 153 The severall kinds of them p. 155 Reasons against the Popish Traditions l. 1. p. 153 154 The Papists arguments for Traditions answered l. 1 p. 158 159 160 Translate the Scriptures ought to be translated into vulgar tongues l. 1. p. 33 34 Vulgar Translation is very faulty l. 1. p. 122 123 124 Trees their nature and usefulnesse l. 3. p. 68 to 71 Trees of life and of knowledge of good and evill why so called l. 3. p. 122 123 Trinity There are three distinct Persons in the Trinity l. 2 p. 126 to 132 True The Scripture is True and certaine l. 1. p. 131 132 God is True l. 2. p. 94 95 96 97 V VErsion The severall Versions of Scripture l. 1. p. 94 95 96 Vertues what in God and man l. 2. p. 78 79 Vulgar whether the Vulgar Latine be Authenticall l. 1. p. 122 123 It is very faulty l. 1. p. 123 to 127 W WAter the use of that Element l. 3. p. 36 37 Will what it is and what in God l. 3. p. 68 69 Winds are a great worke of God l. 3. p. 53 54 Wisdom what it is God is most wise l. 2. p. 64 65 66 Word why the Scripture is called the Word and why the Word of God l. 1. p. 8 Works the Workes of God divided l. 3. p. 1 2 Wrong sin wrongs God divers waies l. 2. p. 75 76 Z ZEchary why so called and who best expounds it l. 1 p. 61 Zephany why so called and who best expounds him ibid. FINIS * Quia de advisamento â—ssensu consilij nostri pro quibusdam or duiâ—s urgentibus negotijs nos Statum dâ—fensionem Regni nostri Angliae Ecclesiae concernentibus â—uoddam Parliamentum nostrum apud Civitatem Westmonasterium tertio die Novembâ—is proximo teneri ordinavimus Jer. 7. 25. and 35. 15. * Those Gentlemen of the House and others that live neere Westminster may heare 500 Sermons yearly at least one every Morning and foure every Sabbath Foxe in his Booke of Martyrs Speeds Chronicle Chap. 24. p. 858. * Jer. 9. 3. Jude 3. v.
doctrina à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina caâ—â—nica authoritas Baronius ad versus Turnebullum The description of the Scripture * 2 Tim. 3. 6. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntatâ—â— Prophetâ—â— Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè expâ—nens ut ex eo homines erudiantur ad vitam aeternaâ— Gerâ— descript Sac. loc 1. Scriptura est eâ—pressio quaedam sapientiae Dei afflata è Sanctâ— Spiritu pâ—iâ— hominibus de inde monumentis literisque consignata Pet. Mart. loc commun l. 6 Scriptura est instrumentum divinum quâ— doctrina salutâ—is à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop. pur Theol. Scriptura est Instrumentum sacrum quo doctrina divina â—c salutaris à Deo per Prophetas Apostolos Evangelistâ—â— fideliter perspicuâ— ac plâ—â—è in 〈…〉 Testamenti est tradita Walâ—us lâ—c 〈◊〉 Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. Triplex ratio est qua nobis inâ—â—tescat sacroâ—um librorum autoritas Prima Ecclesiae testimonium eos libros approbantis recipientis commendantis Secunda interna Spiritus Sancti perswasâ— eam ipsam autoritatem cordibus â—stris insculpeâ—tis 〈…〉 persuademit Tertia ipsorum librorum ut ita dicam genius Summum gradum â—btinet testimonium Spiritus infimum vero Testimonium Ecclesiae Chamierus de Canone l. 1. 6. 1. John 7. 18. 5. 41. 8. 50 54. All other writings teach a man to place felicity at best in himselfe and in his own vertue These lift up to God and bid him plâ—ce his felicity in him Philosophers set their owne names to the books which they wrote against vâ—ineglory and therein sougâ—t it themselves There are lumina orationis in the Sermons of the Prophets which surpasse the eloquence of all the Heathen * Augustine was so delighted with the Oratory of Ambrose that he contemned the Scripture as neither learned nor eloquent enough yet afterward when he saw his own shallownesse he admired the profundity of Gods holy Oracles and held the stile of them very venerable * Licet tam verba quam res amanuensibus suis Spiritus S. dictavit attemperavit tamen se cujusque Amaâ—â—â—is stylo cujâ—s que saeculi dialecto unde alius est Jesaiae alâ—us Amosi stilus Alia Mosis alia Jobi alia Davidis alia Ezraei Haggaei Danielis c. Dialâ—ctus Amama Anti-Barb Bibl. l. 3. a Hoc ego ingenuè profiteor caput illud 53. Esa. ad fidem Christianam mâ— adduxisse Johan Isaac contra Lindan Austin heard a supernaturall voice saying Tolle lege tolle lege He first fell upon that place Rom. 13. 12 13. * Scriptura simpliciter absque probatione omnia dicit affirmat in aliis libris probantur omnia quae ibi dicuntur per rationes argumentationes Biblia affirmant Deum creasse coelum terram affirmaâ— mundum habuisse principium nihil probat hoc significat illum qui lâ—quitur in Bibliis dicit iâ—ta verba esse tantae autoritatis quod ei debet credi simplici verbo sine aliqua probatione Raiâ—â—â—d de â—abund in Theol. naturali b Moses multum dicit sed nihil probat Veritas vatiâ—iniorum Idoneum testimonium divinitatis veritas divinationis Tertullianus * Cyrus was prophesied of 100 yeers before he was borne Esay 44. 28. Josias 300 before his birth 1 Kings 13. 2. a The Oracles of the Gentiles needed Delio natatore the swimmer Apollo to expound them The predictions of the Prophets differ much from the divellish prophesies of the Heathen * Primum quodqus â—â—â—issimum Tertul. The Jewish Nation was the most ancient of all therefore the Scripture which was delivered to them Cameron de verbo Dei a Between Orpheus his writings which was the Heathens ancientest Poet and Moses are at least 500 yeers B. Andrews Moses antiquissimus fidelissimus Historicus Eâ—penius * M. Burroughs on Hosea Heb. 4. 12. b See the powerfull woâ—king of it in Pharaoh Foelix those in Acts 2. 37. * Non movent non persuadent sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia sed viva sed animata stammea aculeata ad imum spiritum penetrantia hominem totum potestate Mirabili transformantia Picuâ— mirandula 〈◊〉 Hermolaum Barbarum a Vidâ— Kidemâ—â—cium de Scripto Dei verbo l. 2. c. 16. * They did as it were transcribere animas publish their own faults D. Preston They dispraise all mankind abase man and make him the vâ—lest of all creatures except the divels 1 Tim. 1. 13. Revel 22. 8. * Matth. 9. 9. The Writers of the Scriptures wrote them when the world bare greatest hatred against them and yet never any durst writâ— a book against Moses in his time or against the Gospell in these daies Acts 4. 13. Dan. 2. Exod. 5. 2. Levit. 18. 3. Ezek. 8. * Solis Canonicis debetur fides Cateris onmibus judicium Lutherus a Incredibilis quaedam planè divina conspiratio atque concordiâ— tot virorum qui diversis locis temporibus linguis occasionibus sacra volumina conscripserunt ut non tam ipsi Scriptores diversi quam unius scriptoris diversi calami fuisse videantur Bellar. Tomâ— 10. de verbâ— dei l. 1. c. 2. This is one of 36â— places or as others reckon 370 which are cited out of the old Testament in the new Dr. Prid. on Acts 23. 5. * Ezechiel prophetane in Babylone concordat 〈◊〉 Jeremia prophetante in Judaea See Hals passion serm Numb 11. 9. 20. 10. Marke â—6 20. John 3. 2. 2. 23. 10. 37. Acts 5. 12. John 5. 36. Many of the Bibles were taken from Christians and burnt in those cruell persecutions under Dioclesian and Maximinianus his Collegue * Veritas odium parit Deut. 31. 24. Jerem. 36. 27 28. ult Tertullian said that Gospell must needs be good wich Nero persecuted a Cartwright in his preface to the confutation of the Rhem. Annot. on the new Testament A precious Gospell that was purchased by the blood of Christ and sealed with the blood of Martyrs b Many delivered the Bible to the Emperour to be burned whence the name of Proditores Traditores Bibliorum Sanguis martyrum semen Ecclesiae Facundi sunt martyrum cineres People by seeing the sufferings of the Martyrs came more to looke into and understand that profession then formerly which made them patiently endure such torments * They are miranda non miracula A marvell or wonder is nature mightily improved a miracle is nature totally cross'd if not contradicted a There were six
volunt quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven Gilion id est mendacium seu iniquitatem voluminis Gualtperius 1 Cor. 1. 22. 6 Consectary It is a gradation Luke 16. 31. Tum antiqui theologi Basilius Chrysostomus Augustinus tum recentiores celeberrimi nominis inter adversarios Thomas Aquinas Ferus Andradius aliique Scripturam Canonis nomine designant aut designatam asserunt tanquam intellectus voluntatis regulam ad cuncta seu credenda seu agenda perfectissimam Rainâ—ldus 1 Thess. * Scripturae dicuntur Canonicae quia quid nos credere quemadmodum vivere operteat praescribunt ut huc fidem omnem vitamque nostram reseramus quemadmodum lapicida aut architectus ad amussâ—m perpeudiculum opus suum exigit Whitakerus de Script Controver primae quaestione prima Cap. 2. Libri sacrae Scripturae Canonici dicuntur quiâ— fidei morum que regulam continent Woitakerus Scharpius de sacra Scriptura Proprii Canonis dicti univocè due conditiones sunt inseparabiles quod veritatem divinam contineat divinitus materia forma quod authoritate divins publica Ecclesia datus sanctificatus ut sit Canon sive regula ipsiu atque hic verè divinus Canon Jun. animadvers in Bellarm. Est mater Ecclesia ubera ejus duo Testamenta divinaruÌ„ Scripturarum Aug. tract 3. in Epist. Joh. * Vt veterum librorum fides de Hebraeis vs. luminibus examinanda est ita novorum veritas Greci sermonis nornâ—am desiderat Augustinus a From the fourth verse of the second Chapter of Daniel to the end of the seventh Chapter and from the eighth verse of the fourth Chapter of Esaras unto the end of the seventh the Chaldee Dialect is used * Erpenius oâ— at de ling. Ebr. dignitate Some say the Hebrewes were so called from Abrahams passing over Euphratâ—s id ib. a Omnes libri Canonici vâ—teris Testamenti Ebraicâ— scripti fuerunt Dantele Ezra sunt quedam partes Chaldaicae nempè quae ab iis ex publicis Annalibus fastis regni desumptae fuerant in quorum monarchia tum vive bant ut obsenvavit doctissimus Iuâ—ius b As Ezechiel Daniel Jerome hath followed this division of the Hebrewes * Both the Chronicles the Psalmes Proverbs Job Ruth Daniel Ecclesiastes Canticles Lamentations Hester Ezra and Nehemiah counted for one booke * Joseph contra Appion l. 1. Euseb. l. 3. c. 10. Some of the Jewes reckon 24. See Sextus Senensis his Biblieth l. 1. sect 2. Some 27. Waliherus in efficina Biblioa p 237. As the Massorites reckoned all the words and letters so some Christians all the verses of the Bible a Henric Steph. Lect. in Cancordant Graec. N. T. Grotius de Iure Belli l. 1. c. 2. Riveâ—us Isag. ad Script sac c. 29. b We are not too superstitiously to adhere to our late division See Heinsius prolegom ad exercit Dr. Rainolds his Letter for the study of Divinity Pentatenchum 〈◊〉 quinque voluminâ—bus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—nim Graecis quinque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen vocatur Ifid l. 6. In Judaica Ecclesia â—tsi summa fuerit omnium librorum veteris Testamenti dignitas autoritas maxima tamen suâ—t quinque librorum Mosis Rivetus Spanhem Dub. Evangel parte tertia Dab 1. * Nomina hâ—rum quinque librorum ab Hebraeis sumuntur de primis verbis librorum Graeci Latini denominant hos libros à materia dequa agitur in principlâ— librl Bellarminus a See my Epistle to my Hebrew Critica sacra and Thorndike of Religious Assemblies Chap. 6. p. 175 176. 2308 saith Sixtus Senensis * Hieron in prologo in Ezech. Epist. jam l. 1. Epist. 32. Eustocbio Mercer praefat in Gen. Cantic Vossius in Thesibus de creatione Vide Estium ad Ezech. 40. v. 46. 146 saith Senensis Barbara Turcarum gens hâ—die Mosis doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensam non aliter quam divinam veneratur adeo ut etiam chartarum lacinias quibus aliquid ejus foriè inscriptum sit deosculetur Pareus praefat de libris Mosis Evangelistae Apostoli in nove Testamento centies quinquagies amplius in narrationibus cencionibus suis Mosaicâ— Cononis authoritatem adducunt ut suum cum Mose Prophetis consensum comprobent Id ib. The Hebrewes divide the bookes into 4 Classes The first is called Thorah that is the law containing the five Bookes of Moses The second Nebiiâ—n Râ—shonim the Books of the former Pâ—â—phets as Joshua Judges Samuel Kings The third Nebiius Acharouim later Prophets Esay Jeremy Ezekiel And the lesser being 12. but one booke A Sepher Ketubim the Hagiographall bookes It was written as t is likely by divers Prophets Matth. 2 ult Vide Bezam Bucer Calvin in loc * Petrus Martyr in praefat com in lib. Judic scribit alios putare unumquenque judicem suorum temporum res gestas conscripsisse quae postea Samuel eorum monimenta cum difiecta essent in unum quoddam corpus seu volumen cocgerit * The Authors of these Books of Samuel are thought to be Samuel Nathan and Gad 1 Samuel of the first Booke to the 25 Chapter where his death is reheased Nathan and Gad continued it 1 Chron. 29. 29. a They are called the first and second of Kings by the Greeks and Latines They containe a large History of things done by Kings the History of Samuel being praeposed The ordinary glosse saith he wrote a good part of the first Booke Scriptor hâ—rum librorum quatuor Hebraeorum eruditissimis creditur esse Jeremias Sermonis forma non discrepat Eum credibile est usum commentariis illis Nathanis Gadis 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 Jeremiah are thought to be the authors of the Kings Munster rendred it the bookes of Annals Libri praeteritorum appellantur ab Hieronymo Ab Eâ—dra scriptos hos duos libros constans semper fuit apud Hebraeâ—s fama qui bos libros vocant verba dierum id est excerpta ex regum diurnis Grotius Ezra signifieth an helper Nehemiah a comforter Nehemiah in English is a Comfort sent from God to comfort his people in those troublesome times Nomen huic libro est à potiore persona Martinius LXX huic historiae somnium quoddam Mardochaei praemittunt quod non est in Hebraeo Grotius Drusius Animad l. 2. c. 34. * Martinius Grotius reckons the Lamentations among the Poeticall bookes Mr. Caryll on Job 3. v. 2. p. 334. Singula in eo verba plena sunt sensibus Hâ—eron Quis libri scriptor fuit incertum est nec nisi levissimâ— conjecturis nititur quiequid de ea dici potest Bâ—za vid Grotium Waltherus in Offiecina Biblica Ludov. de Tena Isag. ad totam Sac. Script The Apâ—stle 1 Cor. 3. 19. proves it to be of divine authority
he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lion Sol. This is the onely argument which Lindon hath of any shew to prove that the Jewes have corrupted the Hâ—brew Text saith Rainolds against Hart Whitaker saith hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae jundicium inveniri The same say John Isaac against Lindan Muis against Morinus Turretinus against Coton But it is easie saith Whitaker to vindicate this place from their calumnie For first learned men witnesse that Caru is read in many Hebrew Books John Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Johannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplaria habuisse haud dubite Hinc itaque manifestum esse puto cur septuaginta etalij transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt ecclesiam ipsam oppugnare Si enim illae correctiones Scribarum sunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tanten nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings professor of Hebrew in Paris on the place concludes that the Jewes did not corrupt this word Vide sil in loc The Chaldee Paraphrast hath joyned both readings together q. d. they have digged or pierced my hands and my Feet as a Lion is wont to dig with his Teeth Varia lectio est in Biblijs Hebraeis in locis 848. Broughton de translat Morinus a learned Papist hath writt n 9. exercitations on the Bible and labours to prove from Beza Amama de Dieu and other Protestant writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a Papist also hath answered him Ob. Psal. 19. 4. The Hebrew Books have in omnem terram exivit linea eorum their line is gone forth through all the earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome sonus eorum their sound and Saint Paul approved of this version Rom. 10. 18. Sol. Whitaker in his answer to this objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on the 10. of the Rom. 18. The Hebrew word say they truly signifieth a line but the Septuagint Interpreters respected the sence and the Apostle followed them The scope of the Psalme is that Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the 7. verse it sheweth how they were taught by the works of God thence to the end they were instructed by his word the Apostle alledgeth this Psalme to prove that the Jewes might come to know God by his word and thereby might have faith in Christ Jesus the sense therefore is not onely the delineation and constitution of things created but also the word of God and the doctrine of the Gospell long since propounded to the Jewes and so propounded as they could not but heare because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth that as certainly as the lines of heaven run forth into all the earth so certainly in these last times the doctrine of the Gospell came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had foretold that all the Gentiles should be converted to the communion of the Gospell and to this end he did foreshew that he would give unto them preachers Coton urgeth 2 other places to shew that the Hebrew Text is corrupted 2 Matth 23. and 27. of Matthew Ob. 2 Matth. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew originall which we have is imperfect Sol. Saint Jerome saith that this place was objected to him abâ—ve a hundred times and that he hath as often answered it viz that if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the vulgar so that the objection is not against the Hebrew but against the Scripture in what language soever it be Mâ—ldonat after he had well weighed divers opinions holds that of Jeromes for the most sure which is to draw Nazarene from Netzer a branch Esay 11. 1. Junius in his paralels Piscator Dr. Taylor Master Dod goe the same way Chrysostome and Theophylact because they cannot undoe this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Judg. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Judges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Master Perkins seeme to incline to this opinion Our last large Annotations mention both these Interpretations but adhere rather to the former Ob. The second place urged by Cotton to prove the corruption of the Hebrew is 27. of Matthew v. 9. The Evangelist cites Jeremie for that which is to be found onely in Zacharie Sol. Junius in his paralels and Doctor Taylor on the temptation bring 6. answers to reconcile these places 1. Some say it joynes together both one place in Jeremy Chap. 18. 1. 2 3. and that of Zacharie but there is little or no agreement between them Secondly Some say that it is not in Jeremies writings which are Canonicall but in some Aprocryphall writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonicall Text and cite an Apocryphall or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonicall which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zachary put downe Jeremies so Augustine and Erasmus but with more forgetfulnesse