the Author of the Old and New Testament The knowledge of the Hebrew much conduceth to the learning of those famous oriental Tongues the Chaldee Syriack Arabick and Aethiopick by reason of the great affinity which they have with their Mother The Books of the Old Testament may be divided several wayes in respect of the Style some were written in Prose some in Verse in respect of Time some were written before their being taken Captives into Babylon as Samuel Isaiah Hosea and many others some in the Captivity and some after as Haggai Zachary Malachi The Hebrews divide the Bible ex instituto Esdrae into three special parts 1. The Law the five books of Moses 2. The Prophets â— The former Ioshua Iudges two books of Samuel and two of the Kings so called because they speak of the first Prophets 2. The later 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more special name by which title all the rest are understood and they are eleven Our Saviour himself mentions this most ancient distinction Luk. 24. 44. calling all the rest of the books besides the Law and Prophets Psalms Ubi Psalmi ponuntur pro omnibus libris qui Hagiographorum parte continentur ex quibus etiam in N. T. quaedam citantur tanquam impleta Buxtorf Tiberias cap. 11. In Masora quando vox aliqua ter duntaxat reperitur quidem in tribus his Scripturae partibus tum dicunt Ter occurrit Semel in Lege semel in Prophetis semel in Hagiographis Id. ib. All the Scriptures of the Old Testament in other places are comprized in the Law and Prophets Matth. 5. 17. 7. 12. and 11. 13. 20. 40. Acts 13. 15. 24. 14 26. 22. 28. 23. Rom. 3. 21. or Moses and the Prophets Luk. 24. 27. 16. 29. or in the Scriptures of the Prophets Rom. 16. 26. or the Prophets alone Luke 1. 70. 24. 25 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy Writer The Jews and the Anâ—ient reckon twenty two Books in the Old Testament according to the number of the Letters of the Alphabet for memory sake Ruth being joyned with the Book of Iudges and the Lamentations being annexed to Ieremiah their Author Hebraeis sunt initiales medianae literae 22 finales quinque Quamobrem V. T. modò in 22. modò in 27. libros partiuntur All the books of both Testaments are sixty six thirty nine of the Old and twenty seven of the New Testament Some would have Hugo Cardinal to be the first Author of that division of the Bible into Chapters which we now follow No man put the Verses in the Latine Bibles before Robert Stephen and for the New Testament he performed that first being holpen by no book Greek or Latine Vide Croii observat in Nov. Test. c. 7. This Arithmetical Distinction of Chapters which we have in our Bibles was not from the first Authors Of which that is an evident token that in all the Quotations which are read in the New Testament out of the Old there is not found any mention of the Chapter which would not have been altogether omitted if all the Bibles had then been distinguished by Chapters as ours distinguishing of the Bible into Chapters and Verses much helps the Reader but it sometimes obscures the sense Dr Raynolds gives this counsel to young Students in the study of Divinity that they first take their greatest travail with the help of some learned Interpreter in understanding St Iohns Gospel and the Epistle to the Romans the summe of the New Testament Isaiah the Prophet and the Psalms of David the summe of the Old and in the rest they shall do well also if in harder places they use the judgement of some godly Writer as Calvin and P. Martyr who have written best on the most part of the Old Testament The Books of the Old Testament are 1. Legal 2. Historical 3 Poetical 4. Prophetical 1. Legal which the Hebrews call from the chief part Torah Deut. 31. 9. 33. 4. the Grecians from the number Pentateuch that is the five-fold volume the five Books of Moses Genesis Exodus Leviticus Numbers Deuteronomy all written by Moses as it is commonly agreed except the last Chapter in the end of Deuteronomy concerning his death written by Ioshua In which five Books are described the things done in the Church from the beginning of the world to the death of Moses Atque hîc finitur Pentateuchum historiam annorum 2552. cum dimidio ab initio mundi complectens R. Usserius in Annal. V. T. cap. 37. Vide Sims Paras ad Chron. Cathol cap. 1. The Sadduces as some say received no other Scripture but these five Books of Moses therefore Christ Matth. 22. 32. proves the Resurrection of the dead which they denied out of the second Book of Moses but Scultetus saith that they rejected not the Prophets lib. 1. exercit Evang. cap. 22. See my Annotat. on Matth. 22. 23. Anciently it was not the custome of holy Writers to adde Titles to what they had written but either they left their works altogether without Titles or the first words were Titles the Titles now in use as Genesis Exodus were prefixed according to the arbitrement of men and the like is to be thought of those before the Historicall Books of the New Testament as Matthew Mark Luke Iohn With the Hebrews the Titles of Books are taken sometimes from the subject Matter or Argument as in the Books of Iudges Ruth Kings Proverbs and others of that kinde sometimes from the Authors or Amanuenses rather as in the Books of Ioshua and the Prophets sometimes from the initial words with which the Books begin which Ierom follows The Books of Moses are denominated from the initial words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In Principio i. e. Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina h. e. Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Et vocavit h. e. Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. In Deserto i. e. Numeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Verba sive Deuteronomium These are subdivided again into fifty four Sections that the reading of them may be finished in so many Sabbaths which is signified Act. 15. 21. Iunius Ainsworth and Amama with Calvin Cornelius a Lapide and Piscator have done well on the Pentateuch 1. Genesis In Hebrew Bereshith the first word of the Book by the Septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appellation the Latine Church retained because it sets forth the first generation of things Chap. 2. 4. and of Adam or mankinde Gen. 5. 1. It consists of fifty Chapters and contains a History of two thousand three hundred and sixty nine yeares from the Creation of the World to the death of Ioseph The best Expositors of this Book are Mercer Rivet Paraeus Calvin Peter Martyr
of Christs Birth Chap. 5. 2. It consists of seven Chapters Danaeus and Chythraeus have done well on it Nahum It is probable that he lived before the Babylonish Captivity and was contemporary to Micah but ninety years after Ionah It consists of three Chapters which contain both a prediction of the destruction of the Assyrians ch 1. and also an Explication of the causes of it Chap. 2. and 3. Danaeus is the best Expositor of this Book The Hebrews think that both Nahum and Habakkuk wrote in the times of Manasseh Both the order in which these Books were anciently placed and the things themselves which are contained in their writings do intimate as much Grotius Habakkuk Luctator It is probable that he lived about Ieremiahs time or a little before It consists of three Chapters Grinaeus and Danaeus have done well on him Zephany He prophesied in the times of Iosiah King of Iudah and was contemporary to Ieremiah He prophesieth especially of the overthrow of the Kingdome of Iudah It consists of three Chapters Danaeus hath done well on this Prophecy 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 year of Darius King of Persia Ezr. 5. 1. Hag. 1. 1. Grinaeus and Danaeus have done well on this Zachary He prophesied after the Babylonish Captivity and followed Haggai within two moneths he handleth the same subject it consists of fourteen Chapters His Book is more large and obscure then any of the twelve Prophets Danaeus hath done well on the whole and Mr Pemble on nine Chapters Malachi Nuncius seu Angelus meus Mal. 4. 4 5 He was the last Prophet of the Old Testament See Grotius of him Tertullian cals him the Limit and Land-mark of both Testaments Limes inter vetus Novum Testamentum It consists of four Chapters Danaeus and Polanus and Stock have commented well on this Book So much concerning the several Books of the Old Testament CHAP. IV. Of the New Testament 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 four Books of the Evangelists the Examples in the Acts of the Apostles the Exposition in the one and twenty Epistles and lastly the Prophecy in the Revelation All the Books of the New Testament were written in Greek for divers Reasons First Because that Tongue in the time of Christ 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 Tully shews Orat. pro Archia Poeta how far the Greek Tongue spread Thirdly Because in this Tongue all the Philosophy and Sciences of the Gentiles were written The Greek Tongue by the writing of Philosophers Orators Historians and Poets was fraught with the best learning which Heathenism afforbed It came to passe by the singular Providence of God that this Testament was written in one Tongue only for what Nation else would have yielded to another that the Scriptures in their Tongue were Authentick and so the seeds of debate might have been sown amongst them All almost agree in this That all the Books of the New Testament were written in the Greek Tongue it is only doubted concerning three of them the Gospel of Matthew Mark and the Epistle to the Hebrews Many affirm that the Gospel of Matthew was written by Matthew in Hebrew or rather in Syriack the Language used by Hebrews in the time of Christ and his Apostles that the Epistle to the Hebrews was written in Hebrew and Mark in Latine All the New Testament is penned from God in Greek The Reporters that St Matthew wrote in Hebrew or St Paul to the Hebrews never marked the Greek styles of both in Attique formes of speech that Salem hath not And the holy Ghost never translated Books but kept still the original of all that he would have translated Here be four Dialects the Attique Judean Thalmadique and Apostolique By ignorance of which much darknesse covereth dealers with the New Testament Broughtons Lords Family It is certain that the Primitive Church from the first times used the Gospel of Matthew written in Greek and counted it Authentical If any one say That the Latine Edition of Mark in the vulgar is not a version but the first Copy he may easily be refuted from the uniform style in it with other Latine Gospels and it will appear to any Reader that the Gospel of Mark which the Roman Church useth is later then the Greek and that the Latine was made from it For the Epistle to the Hebrews though many among the Ancient thought it was written in Hebrew yet all agree that the Greek Edition was in use thence from the first times of the Church Glassius saith Matthew wrote his Gospel first in Greek for his style agrees with Mark. Writers acknowledge that there is an Ancient Hebrew Copy of Matthew but upon good ground deny that it is the original truth for besides that by received Tradition it is held otherwise Matth. 1. 23. and other such like places do 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 Iudaea fuit Hieronymus docet qui Evangelium Matthaei scriptum fuisse testatur Chaldaico Syroque Sermone Salmas de Helâ—enistica Erasmus Cajetan Calvin Iunius 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 Gospel of Matthew and the Epistle to the Hebrews was written in Hebrew yet saith he it is very uncertain and so propius fâ—lse I think saith Rivet that the Epistle to the Hebrews was written in Greek a Tongue then most common and which was used by many Hebrews which were called Hellenists That Mark should be written in Latine originally is improbable many of the reasons alledged to prove that Matthew was not written in Hebrew are of force here also the Jews at that time of the writing of the New Testament did speak Syriack 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 Hebrews wrote in Greek because the Greek Tongue was not unknown to the Jews which were Hellenists Act. 6. 1. and other
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
must not understand the Apostle as if he commanded us to be Temporizers or to apply our selves to the corrupt customs and manners of the times but to keep time in all our actions and do them in the fittest season as Col. 4. 5. Ephes. 5. 16. Object Erasmus the best Translator of all the later by the judgement of Beza saith That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture as Matth. 6. the Doxology For thine is the Kingdom the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Ierom and Augustine do expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be Magnifiâ—um illam quidem longè sanctissimam a most high and holy form of expression sed irrepsisse in contextum quae in vetustissimus aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the University Library of Cambridge that Copy perhaps was corrupted by the Hereticks It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they do Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some abridgment of the Prophets words 3. That cannot be superfluous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had been wanting there had wanted a form of that Prayer which standeth in praise and thanksgiving 4. If to give a substantial reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alledge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostom Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospel which Luke hath not Salmeron reproves Cajetan for calling this Multiloquium since there is a notable confession of four Properties of God his Kingdom Power Glory and Eternity I should now shew That neither the Translation of the Seventy nor of the Vulgar Latine are Authentical but there are two Questions of great moment first to be discussed The first is Whether any Books of the Scripture be lost The second Whether the Scripture of the Old Testament was punctata from the beginning To the first Question That we may give a right answer we must distinguish of the Books of Scripture some were Historical Ethical or Physical others Dogmatical The former might perish and fall away but not the later Therefore that common Objection of divers Books mentioned in the Old Testament whereof we finde none so entituled in the Canon thereof is easily answered Either they were Civil and Commonwealth Stories whether the Reader is referred if it like him to reade the Stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifesâ—ly proved to be written by divers Prophets in their several ages wherein they prophesied Salomons Books which he wrote of general Philosophy fell away but all the other Books of the Scripture do still remain First They are all of God all whose works remain for ever therefore the holy Scriptures being not only his handy-work but as it were the chief and Master-work of all other must have a continual endurance Secondly They all are written generally for our instruction and more particularly for Admonition and Warning for Comfort and Consolation unlesse we will say that God may be deceived in his Purpose and End wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly If the Lord have kept unto us the whole Book of Leviticus and in it the Ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God * how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly Let us hear the Scripture it self witnessing of its own Authority and Durableness to all Ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our children for ever David also professeth That he knew long before that the Lord had founded his testimonies for evermore But our Saviour Christs testimony is of all other most evident That Heaven and Earth shall passe but that his word cannot passe And yet more vehemently That not one jot or small letter of his Law can passe untill all be fulfilled Rom. 15. 4. therefore none of those which were written for that end are lost Origen in Praefat. in Cant. Canticorum Augustin lib. 18. de Civitate Dei cap. 38. thought it could not neither stand with the Divine Providence nor with the honour of the Church that any Canonical Books and given for such to the Church should be lost Of this opinion are many worthy modern Divines Iunius Chamierus tom 1. lib. 9. cap. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scripturasacra cap. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei cap. 15. Rivetus in Isagoge ad S. Script cap. 6. in summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingius But Chrysostom and Whitaker also Bellarmine l. 4. de verbo Dei cap. 4. Gretzerus and Becanus hold that some Canonical Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second Question is Whether the Scripture of the Old Testament was punctata from the beginning or Whether the Hebrew Text had Vowels or Points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorfius Marinus Iunius and other very godly and learned men
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known 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 Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself 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 Jews so he 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 Sonne 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 Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we 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 happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known 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 clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 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 faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming 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 be 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 Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 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
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
viz. David Salomon Moses Asaph Etham Heman Ieduthun and the three sons of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Book of Psalms though it be called from the greater part by the name of Davids Psalms yet were not all the Psalms in it composed by David but some of them by Moses Psal. 90. Some by Heman Psal. 88. Some of them by Etham Psal. 89. Some by others Psal. 137. Mr Gataker on Psal. 82. 6 7 8. Seventy four Psalms are expresly entituled Davids Psalms that some others which want titles expressing their Pen-men were his also See Act. 4. 25. Id. ibid. The Hebrews divide the Psalms into five Books or parts The first Book hath the first 41 Psalms the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. 1. Tituli sunt Psalmorum claves the Titles are Keys as it were of the Psalms saith Ierom. The best Expositors on the Psalms are Musculus Mollerus Muis Calvin The Scripture is the choisest Book the Psalms the choisest piece of Scripture and the 119 Psalm the choisest part of the Psalms Among 176 verses in that Psalm there are scarce four or five at most wherein there is not some commendation of the word The Psalms are frequently read both in the Jewish Synagogues and in our Christian Churches the very Turks themselves swear as solemnly by Davids Psalms as by their Mahomets Alcoran they have them in such estimation Of all parts of the Scripture the Psalms have this excellency that they do in a lively experimental way set forth the gracious works of God upon the soul. They have a respective direction or comfort to every ones affliction or temptation Hence they have been called by some the little Bible or the Bible of the Bible Mr Burgess of Justification p. 225. Basil saith If all the other Books of Scripture should perish there remained enough in the Book of Psalms for the supply of all and therefore he cals it Amuletum ad prosligandum daemonâ—m Our Saviour Christ himself cites the Psalms not only as Canonical Scripture but as a particular entire and noble summe of that body Luk. 24. 44. no Book of the Old Testament except the Prophecie of Isaiah is so like a Gospel so particular in all things concerning Christ as the Psalms Dr Donne on Psal. 62. 7 9. Proverbs In Hebrew Mishle the Book of Proverbs is compared to a great heap of Gold-rings rich and orient severally and every one shining with a distinct sense by it self but other contexts of holy Writ to Gold-chains so enterwoven and linked together that they must be illightned and receive mutual illustration one from another The manner of it is usually to deliver two contradistinct Propositions It consists of one and thirty Chapters it was written by Salomon saith Augustine Chap. 17. of his 20 book de Civitate Dei and Iosephus in the 8th book and 2d Chapter of his Jewish Antiquities and it is proved 1 King 4. 32. though there indeed it is said only he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Solomon because most of them are his It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dicitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebant Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes In Hebrew Choheleth the Feminine hath respect either to wisdom or to the soul the nobler part See Menochius The Author of this Book was Salomon who either at his Table or in his familiar conference propounded these Doctrines to his Courtiers as may be collected out of 1 King 10. 8. Many of the Hebrews say that this Book was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Book is explained in the last Chapter or the first two verses viz. that all things in the world are vain therefore that nothing is more profitable and necessary then to fear God and keep his Commandments The principal parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godliness and the fear of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shir ha-Shirim by the Latins Cantica Canticorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Author of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual Marriage between Christ and the Church or every faithful soul. Some think it was penned long after Salomons Marriage with Pharaohs daughter by comparing 1 King 7. 34. with Cant. 7. 4. It consists of eight Chapters and perpetual Dialogues The Jews had this Book in such reverence and account that before thirty years of age none would study it The best Expositors are Mercer Brightman Ainsworth Doctor Gouge Fenner This Book which treats of that Spiritual and Heavenly Fellowship the sanctified soul hath with Christ cannot be throughly understood in the true life of it but by those that are sanctified 4. Prophetical Books The Greater Prophets four Isaiah Ieremiah Ezekiel Daniel The Lesser Prophets twelve Hosea Ioel Amos Obadiah Ionah Micah Nahum Habakkuk Zephany Haggai Zachary Malachi Grotius orders them thus Hosea Ioel Amos Obadiah Ionah Isaiah Micah Nahum Habakkuk Zephany Daniel Ieremiah Ezekiel Haggai Zachary Malachi They are called Prophetical Books because they were written by Prophets by Gods Commandment Prophets were distinguished by the Temples some were Prophetae priores those of the first Temple others Posteriores of the latter Temple Isaiah Is placed first not because he is more Ancient then all the rest for some say that Ionah and Amos were before him in time others that Hosea was before him for Isaiahs beginning was in the dayes of Uzziah Now Hosea was in the dayes of Ieroboam and Ieroboam was before Uzziah This Mr Burroughs saith is one reason why though he intends to go over the whole prophetical Books yet he rather pitcheth upon Hosea first because indeed he was the first Prophet but Isaiah was rather set first for the Dignity of the Prophetical Oracles which he explains and because his Prophecy is longer then all the rest He is eloquent in his speech being a Noble man therefore the translation can hardly expresse his elegancy He brings so many and such evident
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 Greek of the new Testament as Augustine witnesseth and Ierome in lib. Contra Helvidium Bellarmine grants that sometimes we must have recourse to the Hebrew and Greek fountains 1. When in the Latine Edition there be any errors of the Scribe 2. When there are divers readings 3. When there is any thing doubtful in the words or sentence 4. To understand the force and Energy of the word because all things are more emphatical in the Original 4. If the authority of the authentical Copies in Hebrew Chaldee and Greek fall then there is no pure Scripture in the Church of God there is no High Court of Appeal where controversies rising 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 Greek 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 Jews in hatred of the Christian faith depraved and much corrupted the Hebrew Text of the Old Testament 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 of Bellarmines before I come to Answer the particular Objections of the Papists 1. Ierome and Origen thus argue if the Jews 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 Jews should do it and our Saviour Christ would never have suffered so gross a crime to have passed without due reproof when he was not silent for lesser faults On the contrary our Saviour sendeth us to the Scripture to learn the Doctrine of salvation Luke 16. 29. and proveth his Doctrine out of Moses and the Prophets Not after Christs coming then the Testimonies cited by Christ and his Apostles would have been expunged by them and the special prophesies concerning Christ but they are all extant The Jews have and yet still do keep the holy Text of Scripture most religiously and carefully which may appear since as Iohannes Isaac contra Lindan l. 2. a learned Jew writeth that there are above 200 arguments against the Jews opinion more evident and express in the Hebrew Text of the Old Testment then there be in the Latine translation From the days of our Saviour Christ until this time the Jews keep the Scripture with so great reverence saith the same Isaac ut jejunium indicunt si illa in terram ceciderit they publish a fast if it fall upon the ground This Testimony of Isaac Levita is the more to be esteemed because he was Lindans own Master and professor of the Hebrew Tongue in the University of Coolen and hath written three Books in the defence of the Hebrew truth against the cavils of his Scholar Arias Montanus for his rare skill of Tongues and Arts was put in trust by King Philip to set forth the Bible in Hebrew Greek and Latine wherein he hath reproved that Treatise of Lindan and disclosed his folly Muis who hath written a Commentary on the Psalms a great Hebrician and learned Papist hath written against Morinus about this subject The most learned Papists Senensis Bannes Lorinus Pagnine Marinus Brixianus Valla Andradius Bellarmine and Genebrard hold That the Jews did not maliciously corrupt the Hebrew Text. Iosephus l. 1. contra Appian who lived after our Saviour saith That the Jews did keep the holy Scripture with so great fidelity that they would rather dye then change or alter any thing in it Euseb. Eccles. Hist l. 3. cap. 10. teacheth the same thing The Stupendious diligence of the Massorites in numbering of the words and letters with the variations of pointing and writing least any place or suspition should be given of falsifying it seems to be a good plea also against the Jews wilful depraving of Scripture Paulo post Hieronymmm confecta est Masora quam utilissimum thesaurum Arias appellat Chamierus Masora opus immensum Herculeo labore elaboratum quo omnia Scripturae vocabula syllabae litterae apices numerantur illud Rabbini usitata appellatione Legis vocant sepimentum Dilher Elect. l. 1. c. 22. Vide Muis de Heb. edit Author ac verit If Origen or Ierome the two chiefest Hebricians among the Fathers had had the least suspicion of this they would never have bestowed so much time in the learning of this tongue nor have taken such indefatigable pains in translating the Bibles out of Hebrew Yet Morinus would seem to give answer to this viz. That we might convince the Jews out of their own Books Ierome doth in a thousand places call it the Hebrew truth fontem limpidissimum and prefers it before the Translation of the Septuagint and all other versions whatsoever He calls the Hebrew in the Old and Greek in the New Testament Fontes veritatis Farther if the Jews would have corrupted the Scripture they could not for the Books were dispersed throughout the whole world how could the Jews then being so far dispersed themselves confer together and corrupt them all with one consent The Books were not onely in the hands of the Jews but of Christians also and in their custody and they would never have suffered the Books of the Old Testament which are the foundation of faith and life to be corrupted Adde if the Jews would have corrupted the Scripture they would have corrupted those places which make most against them concerning Christs person and office as that prophesie of Dan. 9. of the Messiahs coming before the destruction of Ierusalem that Hag. 2. 9. which setteth out the glory of the second Temple to be greater then the glory of the first in regard of the presence of the Lord in it that Gen. 49. 10. Who is such a stranger in the Jewish controversies as to be ignorant how stoutly and pertinaciously many of the Jews deny that by Shiloh there is understood the Messias but the three fold paraphrase there hath expresly added the word Messias and stops the mouthes of the Jews who must not deny their authority so that they fear nothing more then to contest with those Christians who read and understand the Chaldee Paraphrases and interpretations of the Rabbines See Mr. Mede on that Text. Psalm 2. 12. where the vulgar Latine hath apprehendite disciplinam quae lectio nihil magnificum de
in few words as are in the Old Testament the Poetical Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophecie of Hosea CHAP. IX Of the Interpretation of Scripture THis Question divides it self into three parts First Concerning the dâ—vers senses of the Scripture Secondly To whom the chief Authority to expound Scripture is committed Thirdly What means must be used in the Interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is two-fold One of the words which is called Version or Translation this hath been handled already 2. Of things which is called Explication the finding out of the meaning of any place which is more Theological the other being rather Grammatical And this signification of the thing they commonly call the sense Neh. 8. 9. Interpreting Scripture is 1. Ancient Nâ—h 8. 8. 2. Honourable Mar. 4. 34. The Scripture hath often two senses one of which the later Divines call Literal Grammatical or Historical another Mystical or Spiritual The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand Ratio divina in medulla non in superficie Tertul de resurrectione carnis Nec putemus in verbis Scripturarum esse Evangelium sed in sensu non in superficie sed in medulla non in sermonum foliis sed in radice rationis Hieron in Epist. ad Gal. 1. 11. The right expounding of Scripture consists in two things 1. In giving the right sense 2. In a right application of the same 1 Cor. 14. 3. The Literal sense is that which the letter it self or the words taken in their genuine signification carry And because the genuine signification of the words is that in which the Author useth them whether speaking properly or figuratively therefore the literal sense is subdivided into plain and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith Ioh. 10. 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jews The mysticall or spirituall sense is that in which the thing exprest in the literall sense signifieth another thing in a Mystery for the shadowing out of which it was used by God The waters of the Floud with which the Ark was upheld signified Baptism by which the Church is saved under the New Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exod. 12. It is a Passeover unto the Lord is spoken figuratively the other words properly The mystical sense is the bones of Christ were no more broken then of the Paschal Lamb which did signifie Christ. The Papists say The literall sense is that which is gathered immediately out of the words the spiritual which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegorical Tropological Anagogical they say that the Scripture beside the literal sense may have these also The Allegorical sense is when the words of the Scripture besides the plain historical and literall meaning signifie something in the New Testament which belongs to Christ or the Church as Gal. 4. besides the truth of the Story of the bond and free-woman S. Paul applieth it unto the two Testaments Tropological when the words and deeds are referred to signifie something which belongs to manners as Paul 1 Cor. 9. teacheth from that place Deut. 25. Thou shalt not muzle the mouth of the Ox that treadeth out the corn that things necessary are to be allowed to Pastors Anagogical when words or deeds are referred to signifie eternal life as Psal 94. I sware unto them they should not enter into my rest this is literally understood of the rest in Canaan but applied by Paul Heb. 4. to life eternal Becanus saith As there are three Theological Vertues Faith Hope and Charity so there are three mystical sences The Allegoricall Answers to Faith the Analogicall to Hope the Morall to Charity Ierome saith he excelled in the Literal sense Ambrose in the Allegorical Augustine in the Anagogical Gregory in the Moral The Papists erre three wayes in this subject 1. In that description which they make of the literal sense 2. In that they hold there are divers literal senses of one place 3. In their division of the mystical sense into Allegorical Tropological Anagogical 1. That is false which Bellarmine saith Literalis sensus est quem verba immediatè prae se ferunt What then shal the literal sense of those words be Ps. 91. 13. Let them shew the Lion which Christ did tread on and what shal be the literal sense of those places Isa. 11. 6 7 8. 65. ult And what literal sense shall those words of Christ have Mat. 5. 29. Origen though otherwise he allegorized much interpreted that place according to the letter but foolishly That therefore is rather the literal sense which ariseth from the words whether properly or figuratively taken as for example this is the literal sense of those words The seed of the woman shall break the Serpents head viz. Christ shall overcome Satan and subdue all his force and power although the Devil neither be a Serpent nor hath a head Secondly We hold that there is but one true proper and genuine sense of Scripture viz. The Literal or Grammatical whether it arise from the words properly taken or figuratively understood or both For that there should be divers Literal senses of one and the same place is against the truth the Text and reason 1. The truth because of one and an Individual thing there is one constant truth and not various verum unum convertuntur 2. The Text because it draweth away from its one true sense 3. And lastly reason because this is the chiefest reason in explaining the Text that the true literal sense of it may be found out The literal sense then can be but one in one place though a man may draw sundry consequences à contrariis à similibus 3. We do not altogether reject the third for we hold there are Allegories Anagogies and Tropologies in the Scriptures yet these are not many and divers senses of the Scripture but divers collections from one sense or divers Applications and accommodations of one sense Besides the Tropologies and Anagogies are unfitly opposed to an Allegory since they are certain kinds of it Haec nominum curiosa distinctiâ— ex Scholarum potius morosiuscula diligentia quam ex ulla eorum vocabulorum necessitate Itaque Salmero agnoscit esse quid novum à posterioribus patribus traditum Chamierus Tomo de Sensu Literali Mystico lib. 15. cap. 1. Gal. 4. The Apostle saith not that there is a double sense but that it may be allegorically applied which is Historically set down There is then but one sense of the
Regeneration ibid. How the Scripture is to be read l. 1. p. 23 24 Reason Reason the uses of it in matters of Religion l. 9. p. 87 Rebaptizing condemned l. 8. p. 676 Rebellion against God and man l. 4. p. 373 374 Recovery What mans Recovery is l. 5. p. 389. to 392 Redeemer Redeemer Christ how l. 5. p. 408 409 Redemption what l. 5. p. 414 Religion Three characters of the true Religion l. 7. p. 5 Remora able to stay the greatest Ship under sail l. 3. p. 262 Repent How God is said to Repent and how not l. 2. p. 151 Repentance what in us l. 8. p. 649 650 Reproach Christ reproached for our sakes l. 5. p. 427 428 Reprobation Reprobation what it signifies and what it is l. 2. p. 222 The word taken three wayes and five evil consequences of it ibid. Resurrection Christ Rose from the dead and why l. 5. p. 438 to 441 Our Resurrection l. 10. p. 857 858 Revelation The manner of Gods Revealing his will threefold l. 1. p. 5 The Book of Revelation why so called l. 1. p. 52 It is canonical l. 1. p. 51 52 Difficult ibid. The best Interpreters of it l. 1. p. 53 Revenge l. 4. p. 374 375 376 Reverence Reverenco l. 7. p. 577 578 In worship l. 9. p 779 780 Righteousnesse Whether original Righteousnesse was natural to Adam l. 3. p. 291 The Properties of original Righteousnes l. 2. p. 292 Christs Righteousnesse is ours l. 7. p. 522 523 Marks to try whether we have it and means to get it ibid. Rivers Rivers Their original use and motion l. 3. p. 251 252 The River Nilus l. 3. p. 246. 252 Romans Romans an excellent Epistle l. 1. p. 47 Who best expound it ib. Rule The properties of a Rule l. 1 p. 82 83 The Scripture is the Rule of faith and life ibid. 84 Ruth Ruth by whom written l. 1. p. 32 The best Expositors of it ibid. S Sacraments SAcraments their name and nature l. 8. p. 655 656 The Church hath ever had Sacraments l. 8. p. 656 The use of Sacraments and their parts l. 8. p. 656 657 The necessity and efficacy of the Sacraments l. 8. p. 657 658 How the Sacraments of the Jewish Church and ours agree and how they differ l. 8. p. 659 660 The Sacraments of the New Testament only two l. 8. p. 660 Sacraments are to be dispensed only by a Minister l. 8. p. 661 The use of the Sacraments of the New Testament ibid. Sadduceâ— confuted l. 3. p. 279. 289 Samuel The Authors of the two books of Samuel and the best Expositors of them l. 1. p. 33 Sanctification Sanctification what l. 7. p. 530 53â— Its parts and properties l. 7. p. 532 Why all godly men must be pure and holy l. 7. p. 532 The excellency of Sanctification l. 7. p. 533 It is imperfect here and why l. 7. p. 533 534 Evidences of Sanctification and means to get it l. 7. p. 534 The Sanctification of the whole man soul and body l. 7. p. 540 541 Of the minde l. 7. p. 541 Of the will l. 7. p. 542 543 Of the conscience l. 7. p. 544 545 Of the memory l. 7. p. 546 Of the affections l. 7. p. 546 to 579 Of the sensitive appetite l. 7 p. 579 580 Of mans body and all the external actions l. 7. p. 580 to 584 Satisfaction Christ satisfied for us l. 5. p. 416 417 It was convenient Christ should satisfie for us l. 5. p. 417 418 The difference between merit and Satisfaction ibid. Saviour Christ is our Saviour and how l. 5. p. 405 406 Scandal l. 4. p. 376 Schism l. 4. p. 376 377 Schoolmen taxed l. 1. p. 25 Scientia media an errour l. 3 p. 120. m Scripture It is the rule of Divinity l. 1. p. 5 Three general characters to know any word to be the word of God ibid. God revealed himself divers wayes to the Fathers ibid. The divers Epithetes of the Scripture l. 1. p. 5 6 Why called the word of God l. 1. p. 5. m Why the Scripture ib. The Divine Authority of the Scriptures proved by many reasons l. 1. p 6. to 16 A description of the Scripture l. 1. p. 7 The Scripture is not repugnant to humane reason and policy l. 1. p. 17 It is for it self worthy to be believed and known to be of God by it self ib. It hath its Authority from it self not the Church l. 1. p. 17 18 It is to be read by the common people l. 1. p. 20 21 How it is to be read l. 1. p. 22 23 24 Many contemn and unreverently handle the Scripture l. 1. p. 25 26 27 The Canonical Books of Scripture l. 1. p. 28 Of the Old and New Testament l. 1. p. 30. to 54 What parts of Scripture have been questioned l. 1. p. 43 The Authentical Edition of Scripture l. 1. p. 58. to 61 Whether any books of the Scripture be lost l. 1. p. 72 73 Whether the Scriptures of the Old Testament had points from the beginning l. 1. p. 73 74 The end of the Scripture l. 1. p. 80 The Properties of the Scripture its Divine Authority truth it is the rule of faith and life necessity purity perfection perspicuity l. 1. p. 81 to 105 The interpretation of the Scripture 1. It s divers senses 2. To whom belongs the chief authority to expound Scripture 3. The means which must be used in the Interpâ—eâ—ation of it l. 1. p. 105. to 121 Sea Sea a great work of God the making of it l. 3. p. 249 252 253 Why called mâ—re ib. m. Divers Questions about it answered l. 3. p. 249 250 251 Sedition l. 4. p. 377 378 379 Self love l. 4. p. 379 Self-denial l. 7. p. 600 Self seeking l. 4. p. 379 380 Septuagint Septuagint The Greek Translation of the Old Testament l. 1. p. 62 Is not authentical l. 1. p. 75 76 Serpents Serpents a three-fold profit redounds to us from them l. 3. p. 267 268 Why Satan is called the old Serpent l. 4. p. 304 Servants Two kindes of them three things commend a Servant l. 9. p. 843 844 Severity l. 7. p. 588 589 Ship the materials of it wonderful l. 3. p. 254 255 Signs several sorts of them l. 8. p. 655 656 Simple God is most Simple l. 2. p. 138 139 Sincerity l. 7. p. 602 Singing of Psalms a duty and how to be performed l. 8. p. 609 610 Sinne. Sin what it is l. 4. p. 307 Divided into original and actual ibid. l. 4. p. 315 That there is original sin its names and what it is l. 4. p. 308 309 310 The subject of it l. 4. p. 310 It is not the substance of a man l. 4. p. 310 311 Many hereticks extenuate it ib. All equally guilty of original sinne l. 4. p. 312 313 How it is propagated l. 4 p. 313 314 We are all guilty of Adams sin l. 4. p. 306 307 What actual sin is l. 4 p.
315 Distinguished l. 4. p. 316 Four things in sin ibid. A raigning sin what and how known l. 4. p. 317 The evil of sin l. 4 318. to 320 The degrees of sin l. 4. 321 322 Sins of omission worse then sins of commission in some respects l. 4. p. 323 What sins make us like the devil â— 3. p. 287 Sins against the Gospel greater then against the Law l. 4. p. 323 324 All sins are mortal l. 4. p. 324 to 327 God not the cause of sin l. 4. p. 326. to 329 How we communicate with other mens sins l. 4 p. 328 329 The punishments of sin l. 4. p. 329. to 331 National sins what l. 4. p. 331 Signs of a Christian in regard of sinne l. 4. p. â— 332 He may have great corruptions ibid. 333 Two Questions about sin resolved l. 4. p. 335 336 The Saints are carefull to preserve themselves from sin and especially their own iniquities l. 4. p. 336. to 339 The sinfulnesse of â—â—n should chiefly cause us to forbear it l. 4 p. 338 We must not only avoid but abhorre sin l. 4. p 338 339 We must take heed of little sins and secret sins l. 4. p. 339 How God punisheth the sins of parents in their children l. 9. p. 769 Sitting What Christs Sitting at the right hand of his Father means l. 5. p. 441 442 Of Sitting at the Sacrament of the Lords Supper l. 8. p. 735 Socinians Socinians reject all things in Religion which they cannot comprehend by reason l. 1. p. 9 Confuted l. 4. p. 330 Sorrow Christs Sorrow godly l. 5. p. 428 429 Sorrow in us what and its sanctification l. 7. p. 565 566 Spectrum unde l. 3. p. 285. m Spirit Spirit what l. 2. p. 136 138 God is a Spirit ibid. 137 Angels are Spirits l. 3. p. 270 Starres how distinguished l. 3. p. 260 Steal Steal What it is l. 9. p. 827 It is forbidden ibid. Stork Stork why so called l. 3 p. 263 Her love to her young ones and theirs likewise to her l. 3. p. 263 265 Subjects Subjects their duty l. 9. p. 832 833 Sufferings Christs great Sufferings l. 5. p. 425. to 438 Sâ—n the making of it a great work l. 3. p. 258 259 Superstition Superstitian whence and what a great sin l. 9. p. 784 Supper The divers names of the Lords Supper l. 8. p. 878 879 How described l. 8. p. 879 The ends of it l. 8. p. 688 It is to be taken in both kinds l. 8. p. 687 688 Scandalous persons are to be kept from it l. 8. p. 682 Yet one may receive with the wicked l. 8. p. 683 684 Whether Iudas received the Sacrament of the Lords Supper l 8. p. 684 685 At what time the Lords Supper was instituted and its elements l. 8. p. 685 686 The elements may not be changed l. 8. p. 689 690 The breaking of the bread in the Supper not an indifferent Ceremony l. 8. p. 690 69â— It is not material whether the bread be leavened or unleavened l. 8. p. 691 692 Whether it be necessary to mingle water with the eucharistical wine l 8. p. 692 693 694 The consecration of the elements l. 8. 694 695 The elements must not be adored l. 8. p. 696 697 The Sacrament is not to be carried up and down l. 8. p. 700 The necessity of the Lords Supper l. 8. p. 705 And why we must receive it l. 8. p. 706 Of preparation for it l. 8. p. 706. to 721 There must be due carriage at it l. 8. p. 731 732 And after l. 8. p. 722 How oft it ought to be received and the gesture at it l. 8. p. 732. to 736 Surety Surety what l. 5. p. 451 452 Christ is our Surety ibid. Sybils were counterfeit pieces l. 1. p. 15 Synods Synods what they are and their kindes l. 6. p. 469 470 What required to them who are to be called to them and whether General Councels may erâ—e l. 6. p. 470 471 Whether Councels or Synods be above the Pope l. 6. p. 472 Syriack Syriack it was spoken in our Saviours time l. 1. p. 42 The Syriack translation of the New Testament l. 1. p. 62 63 T Tale-hearing TAle-hearing Hearkning to Tale-hearers is â—â—in l. 4. p. 381 382 Targum why so called l. 1. p. 60 Tempter Tempter the devil so called and why l. 3. p. 282 His wayes of Tempting ibid. How to know his Temptations l. 3. p. 284 285 Christ was Tempted by him l. 5. p. 426 427 How the devil and world Tempt and how God preserves his people l. 8. p. 650 651 Theology what it is and its several kinds l. 1. p. 2 Thessalonica a chief City in Macedonia l. 1. p. 48 Thessalonians who do best on both ib. Testament The Scripture is distinguished into the Books of the Old and New Testament l. 1 p. 28 29 Why the Scripture is called a Testament l. 1. p. 29 The Books of the Old Testament for the most part were written in Hebrew l. 1. p. 29 And how divided ibid. Of the New in Greek l. 1. p. 41 And why ibid How divided l. 1. p. 40 to 44 Thanksgiving See Feasting Thought A Christian is to make conscience of his Thoughts l. 9. p. 850 The cure of evil Thoughts l. 9. p. 8â—0 Thunder what it is and its use l. 3. p. 243 244 Timothy who do best on both Books l. 1. p. 48 Titles Titles of Books not used heretofore l. 1. p. 30 31 Whence the Hebrews take the Titles of their Books l. 1. p. 31 Titus who best expounds him l. 1. p. 48 Torpedo hath a benumming quality l. 3. p. 262 Tostatus commended l. 1. p. 117 Traditions Traditions what they signifie l. 1. p. 92 93 Reasons against the Popish Traditions l. 1. p. 94. to 99 The several kinds of them l. 1. p. 95 96 Translate The Scriptures ought to be Translated into vulgar Tongues l. 1. p. 21 22 The several Translations of Scripture l. 1. p. 60 to 65 Transubstantiation refuted l. 8. p. 697 to 700 Trees Trees their nature and use l. 3. p. 256 to 259 The Tree of Life and Knowledge of good and evil in Paradise why so called l. 3. p. 294 Whether the Tree of Life was a Sacrament ib. Trinity Trinity the word hath sufficient ground in Scripture l. 2. p. 204 The mystery of the Trinity cannot be known by the light of nature l. 2. p. 204 Yet it is necessary to be known by them that will be saved l. 2. p. 205 A difference between Trinity and Triplicity ibid. The Doctrine of the Trinity explained and applied p. 204. to 216 True The word of God is True and certain l. 1. p. 82 God is True l. 2. p. 183 184 Truth what it is and the several kinds of it l. 2. p. 183 V VAin glory l. 4. p. 382 Vatablus commended l. 1. p. 116 Versions The several Versions of Scripture l. 1. p. 60 to 64 What authority they have l.
Christ who wore a Crown of Thorns for me e In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii the Crown of Martyrdom and Stephen the Protomartyr had his name in Greek from a Crown Erant torti torquentibus fortiores Cyprian Reformati ligneas sanctorum Papistae vivas Dei comburunt Imagines Qui primi relictis patriis ritibus ac lege qui abjectis repudiatis rebus omnibus quae solent esse hominibus in vita gratissima charissima Christum sunt sequuti qui ilii noâ—a atque admirabilia dicenti fidem tribuerunt gravia dura praecipienti obedierunt denique cervices suas obtulerunt pro illius Doctrina Gloria aliquid certè in co majus excellentius animadverterunt humana sapientia potentia Lod. Viv de verit Fid. Christ l. 2. c. 14. f Non paena sed causa facit Martyrem g Lib. 2. c. 25. Meminerunt Mosis Diodorus Siculus Strabo Plinius Tacitus quoque post eos Dionysius Longinus de Sermonis sub limitate Iamnis autem Mambris qui in Aegypto Mosi restiterunt praeter Talmundicos Plinius Apulcius Grotius de verit relig Christ. * Bish. Andrews in his large exposition on the ten Commandments h Credite me vobis folium recitare Sybille i Vid. Spanhem Dub. par 2. Dub. 34. Sect. 6 7. k Exercit. 1. ad Annal. Bar. * Isa. 8. 20. Psal. 19. The Authors often testifie that they speak not of themselves or by any humane instinct but from Gods command and the Spirit inspiring l Christ commends Moses the Prophets and Psalms by which names are meant all the Books belonging to the Canon of the Hebrews m The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 Joh. 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. Joh. 16. 23. 14. 26. Isa. 51. 16. Isa. 59. 21. Rom. 8. 16. The inspiration of the Spirit is considered as an efficient cause which disposeth our faculties to believe the truth and not as an argument of the truth The Pelagians say The faculties of the soul are well enough disposed to understand and believe the things of God without the inward inspiration and illumination of the Spirit Scripturam tanquam mortuam literam intuentur meros spiritus inflatis buccis crepant interim tamen neque verbum neque Spiritum retinentes Hic autem audis Paulum Scripturae testimoniis ut firmissimis potissimum nitâ— c. Luth. in 1 Cor. 15. 3 4. Quocirca noli esse immodicus jactator Spiritus si non apertum externum verbum habueris neque enim bonus eâ—â— quâ—m jactâ—s Spiritus sed ipsissimus Diabolus Id. ibid. Omnes homines quantumvis illustrati Spiritu sancto tamen manent discipâ—li â—erbâ— Luth. Tom. 4. The work of the Spirit now is not to perfect Scripture or to adde any thing to its discovery or to be â—â— stâ—aâ— of a Scripture where it is wanting much lesse where the Scripture is But to remove the darknesse from our understanding that we may see clearly what the Scripture speaks clearly Before the Scripture was perfected the Spirit did enlighten the Prophets and Pen-men of Scripture both wayes But now I know no teaching of the Spirit save only by its illuminating â—â— sanctifying works teaching men no new lesson nor the old without book but to read with understanding what Scripture Nature Creatures and Providences teach Mr Baxters Saints everlasting Rest Part 1. Sect. 51. n 1 John 3. 8. 1 John 2. 20. * Fides Christiana non acquiritur sed infunditur n Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequuturum inde etiam Graecorum Gentilium Scripturas esse divinitus inspiratas nam ut benè respondet Theophylactus oportebat eos novisse quod Paulus ante dixerat Sacras literas nosti Rivet Isag. ad Script Sac. o Aliud sanè Propâ—â—tas hoc vel illud scripsisse aliud verò scripsisse ut Prophetas Spanhem Vide Lod. Viv. de verit Fid. Christ. l. 5. c. 1. p Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturâ— Illud authenticum dicitur quod sibi sufficit quod se commendat sustinet probat ex se sidem ac authoritatem habet Whitaker q Every principle is known by it self The Scripture is the primum credendum the first thing to be believed we must believe it for it self and all other things for their conformity with it r Eccius reckons this among heretical Assertions Major est Scripturae quam Ecclesiae Authoritas s Nisi Deus hominibus placuerit non erit Deus said Tertullian in Apol. If God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctus Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque Spiritus humanus spiritus erroris Rainoldus Thesi. 3. l. 11. t See Chamiâ—rs sixth Book de Canone divers Chapters and Mr Pembles Vindiciae Gratiae pag. 207. to 222. u Superfluus mihi labor videtur eorum qui adco sollicite illud quoad nos inquisiverunt quia nâ— cogitari quidem potest ulla corum librorum authoritas nisi quoad nos Cham. x Matth. 28. 20 18. 20. John 15. 26. 16. 13. y Scriptura est vel ipsa scriptio literarum per lineas certas pictura vel ipsa doctrina per eas Scripturas significata in iis literis contenta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur ea scriptione Chamier Tom. 1. l. 1 c. 22. z Fuit Scriptura ante Moysen materialiter non formaliter Quibus lect is verbis adeo exultant quasi reperissent id quod puâ—â—i in faba se reperisse clamitant tamque considenter ac â—i ad plenum victoriae fructum sola triumphi gloria deesset Chamierus a So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word it signifieth to move with other things b Gerson saith he taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. c Ecclesiâ— non habet magisteriâ—â—m supra Scripturas sed Ministerium circa Scripturas There are two causes why the Apocrypha are cast out of the Canon 1. External the Authority of the Church decreeing and the quality of the Authours 2. Internal the style the fabulous and wicked things Chamier d Ecclesiae id est Romano Pontifici vel soli vel cum Concilio magisterium tribuunt summum adeo ut solennis sit apud eos formula indicet magister sidei Amesius e Dr Chalonero Credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum metaphoricè impropriè fundamentum
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
raised The first principles of heavenly Doctrine are named here a foundation because they are the first things which are known before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge do depend They must be so firmly laid and received at the first as they should never be questioned more not that Ministers may not preach again of Principles Those that deny Fundamentals must of necessity destroy Religion Perfection is building on the old foundation In no age since the Gospel dawned in the world were all fundamentals in Religion denied till now The Apostles are the foundation of the Church Ephes. 2. 20. Revel 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-comers 3. Because they were Heads Guides and Pastors of the whole universal 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 Schools secondly from building the foundation must be first laid The excellent definition of catechising which the Apostle here gives yeelds us two good proofs of its necessity 1. It is the Doctrine of the beginning of Christ by some rendred not unfitly for the sense which gives beginning in Christ. 2. It is a foundation which bears up all the building without this preaching is to no purpose which though it makes the least shew yet it is of greatest use it establisheth men and keeps them free from wavering 3. This course is most agreeable 1. To Art all Arts proceed from principles Physicians have their principles Lawyers their maxims Philosophers their chief sentences 2. To Nature which first forms the vital parts then the more remote 3. It is sutable to reason Principles are 1. Easiest in themselves 2. Facilitate other matters 3. Are the most necessary Doctrines of all the rest they bear up all the rest 4. Are of continual and constant use Principia sunt minima quantitate maxima virtute 4. Gods order and practice hath been still to lay principles things might easily passe from one to another at first they lived so long Cain and Abels sacrificing is an evidence of catechising before the Flood there was no Word written then therefore it is like their Fathers taught them It was practised by Abraham Gen. 18. 19. the fruit of which observe in his sonne Gen. 24. 63. and servant Gen. 12. 26. God himself writes a Catechism for the Jews describing a short compendium of Religion in the two Authentick Tables of the Law Hannah delivered Samuel to Eli his Instructor so soon as he was weaned Iehoiada taught the young King Iihoash David and Bathsheba practised it 2 Chron. 28. 8 9. Psal. 34. 11. Prov. 4. 4. 31. 1. and Salomon himself seems to give that precept out of the most experience of his own most excellent education Teach a childe the trade of his way and when he is old he shall not depart from it though himself scarce did so and Eccles. 12. 23. he draws all which he had said in his whole Book to two heads Fear God and keep his Commandments Catechizing was also practised by Christ and his Apostles Luke 2. 4. Acts 22. 3. Heb. 6. 1 2 3. Christ allowed of Hâ—sanna sung by children He begins with regeneration to Nicodemus and he drew the whole Law into two heads Matth. 22. 37. Iohn and Christ preacht Faith and Repentance and the Apostles after them Theophilus was catechized Luke 1. 4. Apollos Act. 18. 23. Timothy 1 Tim. 3. 15 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patern of wholsome Doctrine which he cals A form of Doctrine Rom. 6. 17. and the Analogy of faith Rom. 12. 6. that is certain plain rules unto which all others must hold proportion The Magdeburgenses observe from these places and that Heb. 6. that there was Catechismus ab Apostolis traâ—itus that the Apostle drew the Doctrine of the Gospel into short heads for the instructing of the children of the Church This Duty principally belongs to Ministers their Office is set down under the name of catechizing Let him which is catechized make him that catechizeth partaker Gal. 6. 6. Ministers must plant and beget as well as increase and build up feed the Lambs as well as the Sheep they are compared to Nurses wise Stewards skilfull builders it must be performed by Housholders also Ephes. 6. 4. God chargeth Parents to perform this Duty Deut. 6. 6 7. Rehearse them continually whet them upon thy children often go over the same thing as a knife doth the whetstone They are bound to bring up their children in the nurture and information of the Lord Children were to be taught the meaning of the Passeover Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children Christ instructed his Apostles he taught them how to pray he being the Master of the Family and they his Family as appeareth because he did eat the Passeover together with them and the Law appoints that every family should celebrate that Feast together The reason why God specifieth not this point in the Masters duty is because if it be performed by the Father it shall be needlesse seeing it is done to the Masters hand but if the Father neglect it surely the Master which succeeds in the Fathers room and hath his Authority must see it done For as a Father in Israel was bound to see his own sonne circumcised so he was bound to see his servant circumcised and if to circumcise him sure he must as well make him as his childe to know what Circumcision meaned And what Christ did as a master of a Family that must every Master of family do seeing we must be followers of Christ every one in his place therefore every one must instruct his ignorant servants in the truths of Religion The Jews did use Catechizing Cyprian saith Optatus exercised it at Carthage and Origen at Alexandria Clemens Alexandrinus had his Poedagogus Lactantius and Calvin their Institutions Athanasius his Synopsis Augustine his Enchiridion his Books De Doctrina Christiana and De Catechizandis rudibus Catechizing is Institutio viva voce a kinde of familiar conference The Hebrew verb Chanach signifieth to instruct or train up even from childehood and to initiate or dedicate from which word holy Henoch had his name importing nurture in the fear of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or
re-sound as by an Eccho and is applied even by Heathen Writers unto that kinde of teaching which is by word of mouth sounding in the ear of him that is taught and especially unto the teaching of the first rudiments of any Science whatsoever It signifieth any kinde of vocal instruction Acts 21. 21 24. viz. that whereby the principles of Christian Doctrine are made known unto the hearers as Luk. 1. 4. instructed or catechized Gal. 6. 6. taught or catechized See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19. Catechizing is a plain and easie instructing of the ignorant in the grounds of Religion or concerning the fundamental Principles familiarly by Questions and Answers and a spiritual applying the same for practice Whatever the catechizing in the Primitive Church was in private for the publick it seems not to have been Dialogue-wise by Question and Answer but in a continued speech with much plainnesse and familiarnesse Catechizing differs from preaching Preaching is the dilating of one member of Religion into a just Treatise Catechizing is a contracting of the whole into a summe Preaching is to all sorts catechizing to the young and rude Catechizing is 1. Plain that none might excuse themselves that the most illiterate might not say at the day of Judgement O Lord thy wayes were too hard for us 2. That the manner of the teaching might be sutable to the hearers 3. That no Governours might pretend the difficulty of it 2. Instructing which implieth that original ignorance and blindenesse we were born with 3. It is such an instructing which is by way of distilling things in a familiar manner our Saviour did not give the people whole Loaves but distributed them by pieces 4. Such an instructing as acquaints them with the meaning of things and spiritually applies the same for practice It is not enough to say the Creed and Lords Prayer but to understand the sense and apply it to practice 5. An instruction by way of Question and Answer which is thereby made more plain and familiar The exercise of Catechizing hath been proved to be most ancient and very necessary and usefull and therefore it should be alwayes continued in the Church 1. Because there will alwayes be found Babes which stand in need of Milk not being able to bear strong meat 2. Because as no building can stand without a foundation and none can be expert in an Art except he learn the principles thereof so none can have sound knowledge in Divinity except he be trained up in the grounds thereof The best way to perform this exercise is 1. By short Questions and Answers the Minister demanding the Question the people answering 2. It must be done purely 2 Cor. 2. 4. 3. Plainly 2 Cor. 3. 2. Heb. 5. 11. 4. Soundly Tit. 2. 7. 5. Orderly 6. Cheerfully and lovingly 2 Tim. 2. 24. praising the forward encouraging the willing patiently bearing with all admonishing such as are unruly Amesius his Christianae Catechesios Sciagraphia is usefull this way and Nowels Catechism in Latine in English there are B. Ushers M. Bains M. Cartwrights M. Balls and M. Crooks Guide and now the Assemblies Here is a fault that both teachers and hearers must share between them Ministers do not teach principles sufficiently happy is that man which can say with Paul I have kept back nothing that was profitable 2. Those are too blame which will not be taught children and servants which are stubborn and unwilling to be catechized some say they are too old to learn but are they too old to repent and be saved Some say they are past principles they are not now to be grounded but we may say with the Apostle Whereas they ought to be teachers they had need themselves to be taught Such people rebell against their Minister or Master whose duty is to teach them and God who commands it Let men be exhorted to practise this duty Ministers Masters Parents Schoolmasters teach the A B C and the Grammer Suffer little children to come unto me Consider 1. Thou broughtst thy children into the world blinde and deformed 2. Thou canst not else have comfort in thy children or servants many are crost in their family for want of this and many at the gallows will cry out If they had lived where they had been instructed they had never died a dogs death Greenham saith Thy children shall follow thee up and down in hell and cry against thee for not teaching them He that will not provide for his family saith Paul is worse then an Infidell and he that will not teach them is worse then a beast The old Nightingale teacheth the young to sing and the old Eagle her young ones to flie Children ill brought up were devoured by Bears to teach Parents that since they have done lesse then Bears who shape their whelps by much licking and smoothing them though Vossius and Dr. Brown deny this they therefore by Bears were bereft of them It is good therefore to season our children with wholsome truths betime a vessel will long keep the savour of that with which it is at first seasoned and the Devil will begin betime to sow his seed Master Belton upon his death-bed spake unto his children thus I do believe saith he there is never a one of you will dare to meet me at the Tribunall of Christ in an unregenerate condition It will be a great comfort to thee and benefit to them when they are instructed in the points of Religion If thy children die yet thou mayest have great hope of them when thou hast acquainted them with the principall grounds of Religion The Papists in the Preface to the Catechism of the Councel of Trent confesse that all the ground we have got of them is by catechizing and let us look that we lose not our ground again for want of it Iulian himself could not devise a readier means to banish Christian Religion then by pulling down the Schools and places of educating children Egesippus saith That by vertue of catechizing there was never a Kingdom but received alteration in their Heathenish Religion within fourty years after Christs passion All ignorant persons though they be grown in years must be willing to be instructed and catechized Ignorance in principles is a great sin 1. The Lord appointed a Sacrifice for ignorance Heb. 9. 7. 2. He requires repentance for it 3. It is the original of all the errours in a mans life both in doctrine and worship 1 Cor. 15. 34. Ioh. 4. 22. such will be a prey to false teachers Col. 2. 8. 4. The ground of all instability in the wayes of God Ephes. 4. 14 15. and of that non-proficiency that is in men the way to damnation Act. 4. 12. Theophilus a Noble-man and of ripe years was catechized as the Greek word shews ignorance bringeth men to the very pit and gulph of destruction Hos. 4. 1. and
of God coessential coequal and coeternal with his Father or that we have remission of sins by the effusion of his bloud They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a direction from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted do yet obsti nately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hamous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures do plainly evince For he is the Minister of God to thee for good but iâ— thou do what is evil be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Hereticks one of these two things must necessarily follow either that Hereticks do not do ill or that what Paul speaks in general must be restrained to a certain kinde of evil deeds viz. to corporal sins Ubi lex non distinguit nec non distinguere debemus From 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the external Discipline of it and so a punisher also of the offences against it Godliness and honesty makes Kings Guardians of both Tables as well of the first which containeth the worship of God as of the second which is the fountain of publick honesty D. Hampton on Luk. 22. 24 25. Vide Episc. Rosseus de potestate Papae in rebus temporal lib. 2. c. 14. pag. 460. That Magistrate which takes care onely of honesty doth but one and the least part of his duty See 2 Chron. 17. 7 8 9. For the inforcing of this Argument from these two Scriptures these Reasons may be added 1. The sins against the first Table Caeteris paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Commonwealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly unclean There was a special dishonour put on him that had the leprosie in his head there 45. v. compare with Mic. 3. 7. 2. Errours and Heresies are called in Scripture Evil deeds 2 Ioh. v. 10 11. and Hereticks Evil doers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arius and Servetus in France One saith the Devil will think he hath made a good bargain if he can get an universal liberty for removal of the Prelacy That which Ierome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applied to those of our times who have been Champions for the truth such evil doers will malign them but if they mannage well so good a cause it will bear them out Ierome was famous for confuting the Heresies of his times for writing against Helvidius Iovinian Vigilantius thâ— Luciferians and Pelagians Origen shews great learning in writing against Celsus Basil opposing Eunomius Cyprians writings against Novatus and Hilaries against Constantius deserves praise Austine wrote excellently against Pelagius and Gaudentius the Arians Manichees Quis unquam saith one in Ecclesia paulo eruditior post ortam novam haeresin reticuit Ea demum vera militia Christiana est haereses expugnare THE CONTENTS BOOK I. Of the SCRIPTURES Chap. 1. OF Divinity in general Pag. 1 Chap. 2. Of the Divine Authority of the Scriptures Pag. 5 Chap. 3. Of the Books of Scripture Pag. 28 Chap. 4. Of the New Testament Pag. 40 Chap. 5. Of the Books called Apocrypha Pag. 54 Chap. 6. Of the Authentical Edition of the Scriptures Pag. 58 Chap. 7. Of the Seventy and Vulgar Translation Pag. 75 Chap. 8. Of the Properties of the Scripture Pag. 81 Chap. 9. Of the Interpretation of Scripture Pag. 105 BOOK II. Of GOD. Chap. 1. That there is a God Pag. 121 Chap. 2. What God is Pag. 132 Chap. 3. That God is a Spirit Simple Living Immortal Pag. 136 Chap. 4. That God is Infinite Omnipresent Eternal Pag. 142 Chap. 5. That God is Immutable Pag. 150 Chap. 6. That God is Great in his Nature Works Authority a necessary Essence Independent wholly One. Pag. 152 Chap. 7. Of Gods Understanding that he is Omniscient and of his Will Pag. 160 Chap. 8. Of Gods Affections his Love Hatred Pag. 167 Chap. 9. Of the Affections of Anger and Clemency given to God metaphorically Pag. 170 Chap. 10. Of Gods Virtues particularly of his Goodness Pag. 172 Chap. 11. Of Gods Grace and Mercy Pag. 175 Chap. 12. Of Gods Iustice Truth Faithfulnes Pag. 181 Chap. 13. Of Gods Patience Long-suffering Holiness Kindeness Pag. 186 Chap. 14. Of Gods Power Pag. 191 Chap. 15. Of Gods Glory and Blessedness Pag. 194 Chap. 16. Of the Trinity or Distinction of Persons in the Divine Essence Pag. 204 BOOK III. Of GODS Works Chap. 1. Of Gods Decree and especially of Predestination and the parts thereof Election and Reprobation Pag. 216 Chap. 2. The Execution of Gods Decree Pag. 225 Chap. 3. Of the Creation of the Heavens the Angels the Elements Light Day and Night Pag. 233 Chap. 4. Of some of the Meteors but especially of the Clouds the Rain and the Sea the Rivers Grass Herbs and Trees Pag. 243 Chap. 5. Of the Sun Moon and Stars Pag. 258 Chap. 6. Of the Fishes Fowls Beasts Pag. 261 Chap. 7. Of the Angels good and bad Pag. 268 Chap. 8. Of Man Pag. 288 Chap. 9. Of Gods Providence Pag. 295 BOOK IV. Of the Fall of Man Of Sin Original and Actual Chap. 1. Of the Fall of Man Pag. 303 Chap. 2. What original Corruption is Pag. 308 Chap. 3. Of the propagation of original sinne and conclusions from it Pag. 313 Chap. 4. Of actual sin Pag. 315 Chap. 5. Of the evil of sin Pag. 318 Chap. 6. Of the degrees of sin Pag. 321 Chap. 7. That all sins are mortal Pag. 324 Chap. 8. Of the cause of sin Pag. 326 Chap. 9. Of the communicating with other mens sins Pag. 328 Chap. 10. Of the punishment of sin Pag.
soul. 2. It separates the heart from lusts and the world 3. Alters and changeth the customs of men 4. It keeps the heart up against all the power of the devil It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 19. 7. convinceth the obstinate 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim. 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience Iam. 4. 12. 10. The Candour and Sincerity of the Pen-men or Amanuenses respecting Gods glory only and not their own and in setting down not only the sins of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shews his disobedience Numb 11. 11. Ionah his murmuring Ionah 1. 4. Ieremiah his fretting Ier. 20. 14. David shames himself in his Preface to the 51 Psalm St Mark wrote the Gospel out of Peters mouth and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other and Paul sets down with his own Pen his own faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of the holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeal for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim. 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were Herdsmen Ieremiah was almost a childe Peter Iames and Iohn were in their ships other Apostles were unlearned before their Calling Acts 4. 13. Moses learned of the Aegyptians and Daniel of the Caldeans humane Arts and Sciences but they could not learn of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himself did speak 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre as 1 Sam. 16. 1. and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Augustine to Ierom to give this honour only to the Canonical Books firmly to believe that no author of thâ—m erred in writing from all others he expected proof from Scripture or Reason 11. The wonderful Consent singular Harmony and Agreement of the Scriptures shews that they came not from men but from God Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self and with another and with the whole Acts 26. 22. 11. 17. Luke 24. 27 44. Iohn 5. 46. Matth. 4. 4. what was foretold in the Old is fulfilled in the New Testament If there seem any contrariety either in numbring of years circumstance of time and place or point of Doctrine The fault is in our apprehension and ignorance not in the thing it self and by a right interpretation may easily be cleared See D. Willet on Gen. 24. 38. Doctor Vane in his lost Sheep returned home Chap. 2. saith Seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of Scripture are true no man can be assured by the evidence of the thing that there is that perfect Harmony in the Scriptures nor consequently that they are thereby known to be the word of God Moreover if we were infallibly assured that there were this perfect Harmony in the Scriptures yet this to me seemed not a sufficient proof that they are the Word because there is no reason forbids me to believe that it may not be also found in the writings of some men yea I make no question but it is to be found and that with lesse seeming contradiction then is in the Scripture yet no man accounts that this proves their writings to be the Word of God After he saith We believe it to be harmonious because it is the Word of God not to be the Word of God because it is harmonious which we do not infallibly see How well this agrees with what I have in the margent quoted out of Bellarmine who urgeth that as an argument to prove the Scripture to be from God let the intelligent Reader judge Vid. Aberic Gent. Ad. 1. Mac. Disput. c. 10. These considerations strengthen this Argument 1. The length of time in which this Writing continued from Moses untill Iohn to whom was shewed the last authentical Revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of Books that were written and of Writers that were imployed in the service 3. The Difference of place in which they were written which hinders the Writers conferring together Two other Arguments may evince this Truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 King 17. 24. Christ himself and the Apostles for the confirmation of their Doctrine such as the devil was not able to resemble in shew The raising of the dead the standing still and going back of the Sunne the dividing of the red Sea and the Rivers the raining of manna in so great a quantity daily as to suffice all the multitude in the wildernesse the making of the barren fruitfull My works testifie of me saith Christ and Believe the works which I do if you will not believe me See Ioh. 15. 24. 2. Preservation of the Books of the Scripture from the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by Divine Providence he hath preserved the same whole and entire Here we have three Arguments in one 1. The hatred of the Devil and his wicked Instruments against the Scripture more then any other Book Antiochus burnt it and made a Law That whosoever had this Book should die the death 1 Macchab. 1. 56. Yet secondly It was preserved maugre his fury and the rage of Dioclesian Iulian and other evil Tyrants Thirdly The miserable end of Iulian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other Persecutors of this Doctrine The Books of Salomon which he wrote of natural Philosophy and other knowledge the profitablest books that ever were the Canon excepted are perished but those alone which pertain to godlinesse have been safely kept to Posterity which is the rather to be observed since many more in the world affect the knowledge of natural things
then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetual 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 three hundred years set it self to persecute and extirpate this new Doctrine and in all these troubles the Church grew and inâ—â—cased mightily Acts 12. 1. Herod killed Iames with the sword yet v. 24. the Word grew and multiplied Calvin with all his Works since the time they were written scarce made so many Protestants in France as I have credibly heard it reported that the Massacre made in one night L. Falk reply about the Infallibility of the Church of Rome The Miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himself Mat. 10. 8. Mat. 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 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 natural causes though unknown to men and many times they are but vain 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 salvation these to seal up falshood and destroy men confirmed in Idolatry and Heathenism 2 Thes. 2. 9. See Deut. 13. 1 2 3. 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 look for miracles and here now ye may see a miracle for in this fire I feel no more pain 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 received Testimony of the 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 Judaical And the present Christian Church 2. Of the Members of the Church 1. The Church of the Jews professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jews of these dayes who though they be bitter enemies to the Christian Religion do stifly maintain and preserve the Canon of the Old Testament pure and uncorrupt even in those places which do evidently confirm the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the Old Testament received from the Jews and the new delivered by the Apostles as a depositum and holy pledge of the Divine Will Col. 4. 16. 2. Of the Members of the Church the constant Testimony which so many worthy Martyrs by their bloud have given to the truth Rev. 6. 9. Four things are to be considered in this Argument 1. The Number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slain as hath been observed under the ten bloudy persecutions then Paschal Lambs were offered up under the State of the Old Testament 2. The Quality and condition of them which suffered noble and base learned and unlearned rich poor old young men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usual unusual speedy slow some hewed in pieces burnt with slow fire cast in to Lions given to be devoured by the teeth of wilde beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearfull heart and merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St Agatha as she went to prisons and tortures she said she went to Banquets and Nuptials That Martyr Hawks lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not only humane God enabling them so stoutly to die for the truth Phil. 1. 29. See the History of the Councel of Trent pag. 418. and Dr Taylors Sermon on Dan. 3. 22 23 24. stiled The Roman Fornace Martyrs of other Sects differ from the Martyrs of the true Church 1. They were fewer 2. They suffered not with joy of Conscience which the godly Martyrs did 3. They were punished for their errours discovered the Martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry Stories and Examples in the Bible Suetonius and Tacitus speaks of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Starre Macrobius of the slaughtering of the Infants Iosephus of the death of Herod the Poets of the Floud Plutark of the Dove which Noah sent out Iosephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodoms destruction speaketh Sâ—rabo Diodorus Siculus Galen in his Book of Simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead Lake the Fruit fair to the eye but falling to cinders and smoke in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophecies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreign proofs Hereticks also prove the Scripture to be Divine for they quote that and therefore Luther cals the Bible Librum Haereticorum
on fourty Chapters Willet Ainsworth Origen upon the Canticles and Ierom upon Ezekiel say That the Hebrews forbad those that had not attained to the Age of the Priesthood and judgement viz. thirty years to read in three Books for their profundity and difficulty that is the beginning of the World which is contained in the three first Chapters of Genesis the beginning and end of Ezekiel since that treats of the Cherubins and the Divine Majesty this of the structure of the third Temple and the Song of Songs in which those things which ought to be understood of the Divine Authour are easily through youthfull affection elsewhere drawne and wrested This Book of Genesis is not onely profitable but very necessary for Doctrine as Moses is the Prince and as it were Parent of Divines So Genesis is the foundation and excellent Compendium of all Divinity propounding evidently the chief parts of it 2. Exodus The second Book of Moses is called in Hebrew Elle Shâ—moth in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of fourty Chapters and contains a History say Iunius and Tremellius of one hundred fourty two years viz. from the death of Ioseph even to the building of the Tabernacle The best Expositors of it are Rivet Calvin Willet Ainsworth 3. Leviticus In Hebrew Vajicra in Greek and Latine Leviticus from the matter which it handleth because it treats especially of the Levitical Priesthood and the Levitical or Ceremonial Laws in it It consists of seven and twenty Chapters and contains a History of one Moneth viz. of the first in the second year after their going out of Aegypt The best Expositors of it are Calvin Ainsworth and Willet 4. Numbers In Hebrew Vaiedabber in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Numeri in English Numbers because it begins with declaring the Number of the people and because many numberings are reckoned up in this Book as first third and thirty three Chapters It contains a History of thirty eight years and consists of thirty six Chapters The best Expositors of it are Calvin Attersol Ainsworth 5. Deuteronomy In Hebrew Haddebarim from the first words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retains because it contains a second repetition of many necessary points of the Law It consists of thirty four Chapters and contains a History of the two last moneths of the year Some say concerning Ch. 34. 10. that part of it was written by Ezra contemporary with Malachi The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2. The Historical Books 1. Before the Captivity Ioshua Iudges Ruth Samuel Kings 2. After the Captivity both the Chronicles Ezra Nehemiah The sixth Book in the Old Testament is called Ioshua because it contains a History of things done by Ioshua the servant of Moses which he by the will of God put in writing it being all written by him except some of the last Chapter where mention is made of his death and thought to be written by Samuel It consists of twenty four Chapters and contains a History of eighteen years viz from the death of Moses even to the death of Ioshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh Book is called Sophetim Iudges because it contains things done under the Government of the twelve Judges There is nothing certain of the Author of this Book though some would have Samuel but he rather collected and compiled into one Volume what was written by many It describes the state of the Government of Israel from the death of Ioshua even to the Priesthood of Eli. It consists of twenty one Chapters and contains a History of two hundred ninety nine years say some of three hundred at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the Author of which Book is unknown many think it was written by Samuel who added this as a part or conclusion of the Book of Iudges It consists of four Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Drusius Wolphius Lavater Topsel The ninth in order are the two Books of Samuel which contain in them an History of an hundred and twenty years The first beginning an History of eighty years of fourty under Eli 1 Sam. 4. 18. and of fourty under Samuel and Saul Act. 13. 21. and consists of one and thirty Chapters The second Book is a History of fourty years even from the death of Saul to the end of Davids Kingdom and consists of four and twenty Chapters These two Books in the Original have two several Titles The one is the first and second of Kings the other the first and second of Samuel The former Title it hath received as it stands in relation to the two next Books and in opposition to that of Iudges for as in that Story the Regiment of Iudges was described in one Book so in this Story of which these two are but one part the Regiment of Kings is described this is the reason of the first Title The other likewise of the first and second of Samuel is given unto it 1. Because there is very frequent mention made of Samuel therein he being a principal subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principal Prophecie which seemed to remain in great doubtfulnesse at least when he ended his dayes was fully accomplished in establishing the Kingdome upon the Person and Family of David the sonne of Iesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Books of Scripture The tenth is the two Books of the Kings in Hebrew Melachim in Greek and Latine the third and fourth of the Kings from the subject matter of them because they relate the Acts of the Kings of Israel and Iudah This History was written by divers Prophets but who digested it into one Volume is uncertain many ascribe it unto Esdras See Menochius The first Book consists of twenty two Chapters and contains a History of an hundred and eighteen years The second Book consists of five and twenty Chapters and contains a History of three hundred and twenty years The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Book is the two Books of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greeks and Latines divide it into two with the Greeks it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum the Book of Remains because he summarily explains some things either omitted or not fully described in the Pentateuch the Books of
Ioshua Iudges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retains in the Dutch version of the Bible There is nothing certain of the Author of these Books though Esdras be thought to be the Author The first Book consists of twenty nine Chapters and contains a History of two thousand eight hundred and five years viz. from the Creation of the world even to the Kingdom of Salomon The second consists of thirty two Chapters and describes a History from the beginning of the Kingdom of Salomon even to the return out of the Captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly The two Books of Ezra they are counted for one Volume with the Hebrews the Greeks and Latines divide them into two Books and assign the first to Ezra the second to Nehemiah Ezra was so called from the Author which was a Scribe most skild in the Law of God as appears in Chap. 7. v. 1 6 and 11. The best Expositors of it are Iunius and Wolphius Nehemiah It is called by the Latines the second Book 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 contains the re-edifying of the City of Ierusalem caused by Nehemiah It consists of thirteen Chapters and contains a History of fifty five years viz. from the twentieth year of Artaxerxes to the Kingdom of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Book is Esther called in Hebrew Megillath Esther the Volume of Esther Many of the Jews think this Book was written by Mordechai which those words in Chap. 9 20. and 23. seem to favour Isidore saith Ezra 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 Iudaeus saith Ioachim a Priest of the Hebrews son of the high-Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It s remarkable that though the Book of Esther contain most admirable passages of Gods Providence in delivering of his Church yet in this Book alone of all the Books of holy Scripture the name of God is not so much as once mentioned Dr Drakes Chronol The Jews throw the Book of Esther to the ground before they reade it because the name of God is not there as their Rabbins have observed Dr Stoughtons Love sick Spouse It consists of ten Chapters and contains a History of ten or as others will of twenty years concerning the preservation of the Church of the Jewes in Persia by Esther Drusius Serrarius and Merlin have done well on this Book 3. Poetical Books Iob Psalms Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture which set forth strongest affections are composed in verse as those holy flames of spiritual love between 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 sorrows of Hezekiah in his sickness and the Lamentations of Ieremiah for the Captivity of the Jews The Book of Psalms is as it were a throng of all affections love joy sorrow fear hope anger zeal every passion acting a part and wound up in the highest strains by the Spirit of God breathing Poetical eloquence into the heavenly Prophet So the Book of Iob. whose subject is sorrow hath a composure answerable to the matter Passion hath most scope in Verse and is freest when tied up in numbers Iob There is great variety of judgement about the Author and Pen-man of this Book 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 Cardinal Suidas and Pineda conceive that Iob himself was the Author of this Book and it is thus proved because when any Book is inscribed by the name of any person and there appears no urgent reason wherefore it could not be written by him such a person is to be thought the Author and not the matter of the Book as is manifest in the Book of Ioshua and those of the greater and lesser Prophets The Arabical speeches with which it abounds note that it was written by some man living near Arabia as Iob did Neither doth it hinder that Iob speaks of himself in the third person for Canonicall Writers are wont to do this out of modesty Numb 12. 3. Iohn 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 Egypt while he was in Midian The main and principal subject of this Book is contained in Psal. 34. 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Book into three parts and so it sets forth 1. Iobs happy condition both in regard of externals and internals in the first five verses 2. Iobs fall his calamity from that to the seventh verse of the fourty second Chapter 3. Iobs restitution or restoring from thence to the end Beza Mercer Pineda Drusius Cocceius have well expounded it The Psalms are called in the Hebrew Sepher Tehillim a Book of Divine Praises in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a musical Instrument used in singing of the Psalms which name the Latines have retained Vide Menochinm Hymns is the general Title for the whole Book of Psalms For though it be translated The Book of Psalms yet every one that knoweth that language knoweth the word is The Book of Hymns Christ with his Disciples sung an Hymn Matth. 26. 30. Mr Cottons Singing of Psalms a Gospel Ordinance c. 5. Psalmi dicti sunt Tehillim ab argumento praecipuo Etsi enim in libro hoc contineantur etiam petitiones necnon precationes hae tamen non adeo sunt frequentes his ipsis variae interspersae sunt laudationes Dei a Iustitia summa à misericordia potentia Dei desumtae It contains sacred Songs to be fitted for every condition both of the Church and Members It is called in the New Testament The Book of Psalms Luk. 20. 42. and 24. 44. Acts 1. 20. No Books in the Old Testament are oftner cited in the New then Isaiah and the Psalms that sixty times this sixty four They are in all an hundred and fifty in Greek an hundred fifty one Augustine and Chrysostom ascribe them all to David as the Author so do Theophylact Ludovicus de Tena Some think that after the Captivity Ezra collected these Psalms dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalms
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
to the Romans was written at Corinth when Paul having spent three moneths in Greece sailed to Ierusalem that there he might gather the Collections of the Churches of Achaia Asia and Macedonia This is manifest from Rom. 15. 2 4. These are the Epistles which seem to be written by Paul out of imprisonment the other were written in his bonds Pauls bonds were two-fold former and later One only viz. the later to Timothy seems to be written in the later bonds of Paul a little before his Martyrdome the others were written in his former bonds Epistle to the Philippians This seems to be the first of them all which Paul wrote in his bonds When Paul was Captive at Rome the Philippians being carefull for him sent Epaphroditus thither who visited Paul in his bonds and ministred to him necessary helps for the preserving of his life as appears by the second Chapter and 25 verse of that Epistle and the fourth Chapter 10. and 18 verses Paul sent him back again to the Philippians and commends him to them Chap. 11. 28. That the Epistle was written in his bonds is manifest from the first Chap. v. 7 13 14. and from Rome not Ierusalem Chap. 4. 22. The Epistles to the Colossians Ephesians Philippians and Philemon were at the same time written from Rome and sent by the same viz Tychicus and Onesimus First That the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3. and 18. but it was sent by Tychicus and Onesimus Chap. 4 v. 7 8 9. That to Philemon was written at the same time with that to the Colossians since he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Mark Luke Demas as is manifest by comparing the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22. and 24 of the Epistle to Philemon For this and other reasons Capellus supposeth they were both written at the same time That the Epistle to the Ephesians was written also at the same time it may be thus confirmed 1. Because it was written by Paul in his bonds viz. from Rome as is manifest Chap. 3. 1. and 4. 1. 2. It was sent by Tychicus Chap. 6. 21 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not later bonds it is hence manifest because Phil. 1. 25. and 26. and 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certain hope that he should be freed shortly The Epistle to the Hebrews was written by Paul from Rome toward the end of his former bonds He expresly mentions his bonds Ch. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. 19. The later Epistle to Timothy was the last of all Pauls Epistles written by him in his later bonds of which he writes Chap. 1. 8. and 2. 9. and from Rome Chap. 1. ver 17. a little before his Martyrdome which he seems to intimate Chap. 4. ver 6 7 8. Thus having by the help of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speak of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is first not in time of writing but in dignity because of the majesty of the things it handleth Justification and Predestination It is rightly called Clavis Theologiae or the Epitome of Christian Religion It consists of sixteen Chapters The best Expositors of it are Dr Sclater on the first three Chapters and Paraeus with Peter Martyr and Par on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much Authority the Epistle to the Romans hath in establishing controversies of faith So much the first of the Corinths hath in establishing Ecclesiastical Discipline therefore Antiquity hath placed it next the other It consists likewise of sixteen Chapters The best Expositors of it are Paraeus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of thirteen Chapters The best Expositors of it are Musculus and Dr Sclater Galatians St Ierom taketh the Argument of the Epistle to the Galatians to be the same with the Argument of the Epistle to the Romans wherein the Apostle proveth that by the works of the Law whether Ceremonial or Moral no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Gal. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Paraeus Ephesians Ephesus was a Mother-city in the lesser Asia famous for Idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all riot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchius Mr Baines hath done well on the first Chapter and Dr Gouge on some part of the two last Chapters Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Macedonia Acts 16. 12. In this Epistle he commends their godly study It consists of four Chapters Zanchy and Dr Airie have done well on this Book Colossians Colosse was the chief City of Phrygia in lesser Asia the Apostle directs this Epistle to the Inhabitants of that City It consists of four Chapters Bishop Davenant Bifield and Elton have done best on this Book Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chief City in Macedonia whither how the Apostle came we may see Act. 17. The first Epistle consists of five Chapters the second of three It was written first before any other Epistle or indeed before any Book of the New Testament Iraen l. 3. c. 1. Euseb. hist. l. 5. c. 8. Zanchius and Dr Sclater have done well on both these Epistles Iackson and Bradshaw also on the second Timothy 2. Signifieth the honour of God or precious to God He honoured God and was precious to him The first Epistle consists of six Chapters Barlow hath done well on three of them and Scultetus on the whole The second to Timothy This consists of four Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithful Minister and beloved friend of the Apostle 2 Cor. 2. 13. and 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia which is of the same Subject with the first to Timothy It consists of three Chapters Scultetus Espensaeus and Dr Tailor have done best on this Book Philemon He was the Minister of the Church at Colosse vers 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by
some Hereticks as Marcion and Arius it is now received as Canonical because it was inspired of God doth in all things fully agree with all other parts of Prophetical and Apostolical writings and was received of the greatest part of the ancient Church though upon weak and slender grounds the Latine Church for a time did not receive the same Hieron in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he cometh to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the style and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the style and inscription of this Epistle and manner of reasoning makes some doubt of the Writer thereof and also something in the Epistle shews that it was written not by Paul as the beginning of the second Chapter ver 3. the Doctrine of Salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospel whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greek Copy whereof Beza speaks leaves out the name of Paul in the Title and also divers printed Books Augustine speaks often of this Epistle as if it were of doubtfull Authority as you may see in his Enchirid lib. 1. c. 8. lib. 10. de Civitate Dei cap. 5. Beza Hemingius Aretius leave it in medio Calvin and Marlorat deny that it was Pauls The reasons saith Cartwright in his Confutation of the Rhemists moving us to esteem it none of Pauls are first that his name is not prefixed as in all the Epistles undoubtedly known to be his Another reason is that this writer confesseth that he received the Doctrine of the Gospel not of Christ himself but of those which heard it of Christ Heb. 2. 3. whereas Paul received his Doctrine immediately from Christ and heard it himself of Christ and not of them that heard it from him To the first Objection by Fulk it is easily answered the diversity of style doth not prove that Paul was not the Author of this Epistle For as men have written divers things in divers styles in respect of matter and persons to whom they wrote as Tully his Offices Orations and Epistles so the Spirit of God could and might inspire one and the same man to pen in a different manner 2. The other Argument also against its being Pauls because his name is not prefixed hath but little force in it 1. If it be not Pauls because his name is not prefixed then it is nones because no mans name is prefixed so Ierom and from him Beza and Bellarmine both thus answer 2. The Author of this Epistle did conceal his name that thereby he might not offend the weak Jews to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this Epistle in all ancient Greek Copies one excepted Other Books have no name prefixed as the first Epistle of Iohn hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himself among the hearers of the Apostles to avoid the envy of Apostleship See 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Augustine Ambrose Gregory and many modern Writers of note as Beza Bellarmine Gerhard Capellus Martinius Hoornbeck Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Author of this Epistle commends a certain famous Disciple Timothy Chap. 13. 23. but none had such an one but Paul 2. He remembers his bonds Chap. 10. 34. which is a usual thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same Axioms with Paul compare Heb. 1. 2. 3. with Col. 1. 14 15 16 17. Heb. 5. 12. and 13. with 1 Cor. 3. 1. and 2. and divers other places Paul saith by that sign his Epistles may be known and distinguished from others viz. that subscription The grace of our Lord 2 Thess. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeal for the salvation of the Hebrews Rom. 9. 3. makes it probable that he would write unto them Some think it may be gathered from that place 2 Pet. 3. 15. Beza having alledged four reasons urged by some why this Epistle should not be written by Paul saith Opponitur his omnibus quae scribuntur 2 Pet. 3. 15. quae certè videntur hanc Epistolam velut intento digito monâ— rare Beza concludes the matter very modestly Let the judgements of men saith he be free so we all agree in that That this Epistle was truly dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Waltheri officinam Biblicam Whitakeri controvers 1. Quaest. jam de Script cap. 16. Hoornbecks Antisocinianismi l. 1. c. 1. controvers Sect. 3. Some think as I have touched it before that this Epistle was originally written in Hebrew but the style and phrase of this Epistle doth Graecam redolere eloquentiam non Hebraeam 2. If it was written in Hebrew the Hebraisms would appear in the Greek version which yet are rarer here then in other Epistles 3. The Scriptures of the Old Testament are cited in it not according to the Hebrew fountains but according to the version of the Seventy 4. The Apostle Chap. 7. interprets the Hebrew name Mâ—lchisedâ—ch King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Iunius in his parallels holds it to be Pauls and written in Greek Ribera and Ludovicus a Tena two Papists have written on this Epistle Paraeus and Dixon have done best on the whole Book and Mr Deering on six Chapters Voetius much commends Gomarus Those seven Epistles written by Iames Peter Iohn and Iude have unfit Titles prefixed before them in that they are called sometime Canonical specially of the Latine Church and sometimes Catholick chiefly of the Greek Church neither of which were given them by any Apostle or Apostolick Writer Yet though this Title Catholick cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonical set before them as some Books of the Old Testament were termed Hagiographa by the Jews not because they were of greater Authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second Inscription of Catholick is as unfit as the former therefore the Rhemists unjustly blame us
it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principal Deeds so amongst this great variety of Editions one or more ought to be as principal and authentical There is a Question betwixt the Church of Rome and the Reformed Churches about the Authentick Edition of Scripture they say That the Edition of the Bible in Hebrew and Greek is not authentical but rather the Vulgar Latine We hold that the Vulgar Latine is very corrupt and false that the Hebrew for the Old Testament and the Greek for the New iâ— the sincere and authentical writing of God therefore that all things are to be determined by them and that the other versions are so farre to be approved of as they agree with these 〈◊〉 The â—rideâ—tinâ— Councel thus decreeth That in all Sermons Readings Disputations Controversies the Vulgar Latine Translation should be taken for authenâ—â—â—â— before the Hebrew or Greek and that no man should presume upon any ocâ—â—â—on to reject â—â— or to appeal from it When the Councel of Trent saith the Vulâ—â—â— Latine iâ— authentical it compares it with other Latine Translations not with â—he Hebrew Muâ—s de Heb. Edit Author ac ver Vide illum ibid Andradius the chiefest of the Divines at the Councel of Trent thinketh that â—he Councel of Trent did not mean either to condemn the Hebrew truth as he calâ—â—th it or to acquit the Latine Translation from all error when they called it Authenâ—â—cal but only that the Latine hath no such error by which any pestilent opinion in â—aith and manners may be gathered This saith Rainolds against Hart c. 6. p. 202. and Chamier Tom. 1. l. 12. c. 2. The Rhemists in their Preface to the New Testament translated by them prolixly extoll this Latine Edition and contend that it is not onely farre better than all the Latine versions but then the Greek it self which is the Proâ—otype Before we come to defend our own or disprove that opinion of the Papists it is necessary first rightly and fully to state the Question and to premise some things concerning the several Versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine Truth should be originally written 1. For the more credit of the Stories the Lord bringeth forth forraign Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those Stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sins and impieties of that Nations and the judgements that should befall them to testifie unto all the truth of God therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee Tongue that the Gentiles might take knowledge thereof but the particular Histories of the coming of the Messiâ—s of his Office and Kingdom and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew Tongue as more especially concerning them Likewise it pleased God for the better credit of the Story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech as taken onâ— of their publick Acts and Records and that the History in Daniel set forth in the Chaâ—dee speech gaining him respect with the Chaldeans might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabick in Iob as some learned say we do not exclude them from authentick Authority for we say the whole Old Testament for the most part in Hebrew and few parcels in Chaldee are the authentick Edition of the Old Testament The Greek Copies of the New Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospel of Matthew and the Epistle to the Hebrews being written in Hebrew and Mark in Latine we have refuted that opinion already the Greek Edition of those three Books as well as of all the other of the New Testament is authentical The Versions of the Scripture are either the Chaldee and Greek of the Old Testament the Syriack and Arabick of the new the Latine Italian French and English of both Testaments All the Versions of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue and to say that any Translation is pure and uncorrupt and that the very fountains are muddy is both a foolish and impious blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idioms therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church however it failed in some things yet following the truth constantly in the more principal and necessary things might be sufficient to all for wholsome instruction The Versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him again the Vulgar Ofiander the LXX varie The Chaldee Edition of the Old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kinde of distinction to speak accurately between the Chaldee Paraphrase and Targum Targum being a general word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three Authours of it as it is reported according to the three-fold difference of the Hebrew Books Râ—bbi Achilam or Aquila who is vulgarly called Oâ—â—glos upon the five Books of Moses Rabbi Ionathan the sonne of Uziel upon the former and later Prophets Rabbi Ioseph coecus or as some will a certain Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei that upon the Hagiographa is farre later and lesse certain it being doubtfull both who was the author and in what age it was made The common opinion concerning Onkelos and Ionathan is that Ionathan wrote a little before Christ the other a
we are not hereafter to expect or look for any fuller or more clear 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 wisdom to reveal the Covenant of grace to the Church that she might not despair 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 seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine 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 aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly 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 Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful 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 fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 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 Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel 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 seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain 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 only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe 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 commandment 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 form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been 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 writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
to the precise number of seven for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ have shewed that the seven are not all Sacraments if the name of Sacrament be taken properly and straitly Rainolds against Hart. The number of seven Sacraments was not determined untill the dayes of Peter Lombard which lived 1151 years after Christ. None but Christ onely can institute a Sacrament Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution their Hugo Lombard Bonaventure Alensis Altisiodorus have affirmed the same of extream Unction which in the primitive Church by the judgement of their Cassander was not so extream Matrimony and Confirmation were held by the Schoolmen to be no Sacrament Iohn the Evangelist notes that out of the side of Christ being dead there came bloud and water hence arose the Sacraments of the Church Paul twice joynes them both together 1 Cor. 10. 1. 12. 12 13. The Fathers intreating precisely of the Sacraments of the New Testament do only expresse two Baptism and the Eucharist so Ambrose in his Treatise properly written of the Sacraments and Cyril in his Book entituled a Catechism Onely Baptism and the Lords Supper in the New Testament were instituted by Christ Matth. 28. 24. therefore they onely are Sacraments of the New Testament Christ did onely partake in these two Paul acknowledgeth but these two 1 Cor. 10. 2 3 4. Matrimony 1. being ordained before the fall can be no Sacrament which is a seal of the Promise and Covenant of Grace after and by reason of the fall 2. It is not proper to the Church as Sacraments are but common to Jews Turks and Infidels 3. Every Sacrament belongs to every member of the Church but this belongs not to their Priests and Votaries See M. Cartw. Rejoynd par 2. p. 82 83. Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. being the sole grounds of Scripture which Papists have for three of their Sacraments Auricular Confession Matrimony and Extream Unction do teach any such thing It came not from the Lord to ordain one Sacrament for the Clergy as Orders a second for the Laity alone as Marriage a third for catechized ones as Confirmation a fourth for sick ones as Unction a fifth for lapsed ones as Penance These are no Scripture but tradition Sacraments The Councel of Trent thus argues There are seven defects of a man seven degrees of the body seven Aegyptian plagues seven planets seven dayes in the week they should adde also seven heads of the Beast Therefore there are seven Sacraments Vide Aquin. part 3. Quaest. 65. Art 1. X. The use of the Sacraments of the New Testament 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours 2. To confirm and stablish our hearts in faith that we may setledly beleeve that God hath and will perform the good things sealed up viz. Remission of sins sanctification and salvation all the spiritual blessings of the new Covenant The uses or ends of the Sacraments are especially three 1. To strengthen faith 2. To seal the Covenant between God and us 3. To be a badge of our profession Atters of the Sac. l. 1. c. 3. XI Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptism and the Lords Supper It is held by the Reformed Churches and by the soundest Protestant Writers That neither of these Sacraments may be dispensed by any but by a Minister of the Word lawfully ordained 1. God hath appointed the Ministers of the Word lawfully called and ordained and no other to be stewards and dispensers of the mysteries of Christ 1 Cor. 4. 1. Tit. 1. 5 7. 2. He hath appointed them to be Pasâ—ors or Shepherds To feed the stock of God Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments 3. Christ gives a Commission to the Apostles to teach and baptize and extends the same Commission to all teaching Ministers to the end of the world Matth. 28. 19. 20. Ephes. 4. 11 12 13. Neither of the Sacraments have efficacy unlesse they be administred by him that is lawfully called thereunto or a person made publick and cloathed with Authority by Ordination This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism Mr. Hendersons second Paper to the King The Scripture joyneth together the preaching of the Word and dispensations of the seals both belonging to the Officers who have received Commission from Jesus Christ Mat. 28. 19. 1 Cor. 1. M. Ball. Heb. 5. 4. No man takes this honour but he which is called as was Aaron which sentence doth manifestly shut out all private persons from administration of Baptism seeing it is a singular honour in the Church of God Cartw. 2d Reply 11th Tractate The example of Zipporah either was rash or singular and also no way like womens baptizing Circumcision was then commanded the Head of the Family Baptism belongs only to Ministers Matth. 28. she circumcised her son when he was not in danger of death as these baptize CHAP. VIII Of Baptism BAptism is taken sometimes for the superstitious Jewish ablutions and legal purifications as certain representations of our Baptism as Mark 7. 3 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions Matth. 20. 22. Luke 12. 50. Lastly for the sign of the Covenant of Grace Mat. 28. 19 20. Mar. 16. 15 15. Our Lord took Baptism as some have observed from the Jews baptizing of Proselytes and washing of themselves from uncleannesse which was known and usual among them And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread and after the blessing thereof to break and distribute it to the Communicants As also after that a Cup of wine in the like sort Whereunto that may have reference Ps. 116. 12 13. Iohns Pref. to his Christian Plea This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions and saith The Master of the Family in giving the bread to every one of his domesticks set at a Table used these words Hold Eat This is the bread of the misery which our Parents did eat in Egypt and he quotes Deut. 16. 3. Baptism is the Sacrament of our initiation or ingraffing into Christ
several names of it its rectitude corruption sanctification l. 7. p. 573. to 578 Annointing what it signifies l. 5. p. 404 505. m. 412 413 Antichrist Antichrist what it signifies l. 6. p. 473 He usurps Christs Offices ib. Several degrees of his discovery ib. Not one person l. 6. p. 476 Corrollaries from Antichrist l. 6. p. 482 Anthropomorphites what l. 2. p. 136 Antinomians Antinomians what they are and who write best against them l. 1. p. 26 Confuted l. 9. p. 753 See p. 335 Antinomianism a most dangerous errour l. 4. p. 361 Appetite its rectitude corruption and sanctification l. 7. p. 579 580 Apocalyps Apocalyps why so called l. 1. p. 52 Questioned by some but is canonical l. 1. p. 52 53 Apocrypha Apocrypha which books are so called l. 1. p. 54. and why ibid. Reasons why those books are not divinely inspired nor canonical l. 1. p. 55 56 57 58 Apostasie Mans Apostasie what l. 3. p. 300 Apostasie a sin l. 4. p. 340 341 342 343 Apostle what it signifies l. 1. p. 44. See m. Aqua whence derived l. 2. p. 239 Aquarii why so called l. 8. p. 694 Aquinas commended l. 1. p. 116 Arabick The Arabick Trannslation l. 1. p. 65 Arians confuted l. 3. p. 211 Arius his perjury l. 4. p. 368. m. Ariminans Arminians confuted l. 2 p. 174 176 177. m. and text p. 182 183 306. 331 Arminianism what l. 4. p. 362. l. 5. p. 417 Arts all Arts come from God l. 2. p. 129 Ascend Christ ascended and why l. 5. p. 440. to 443 Assurance Assurance of salvation l. 3 p. 224 One may be certain of his justification l. 7. p. 524 525 526 Of Election and Salvation l. 3 p. 224 The kindes and degrees of Assurance l. 7. p. 524 It is difficult to attain Assurance l. 7. p. 526 The means to get and keep it l. 7. p. 527 Astrology and Astronomy what l. 2. p. 126 Atheists Several sorts of Atheists l. 2. p. 129 130 131 Have come to some evil end l. 2. p. 130 131 Their Objections that there is no God answered l. 2. p. 128 129 Attributes Attributes of God why so called l. 2. p. 133 How distinguished from Properties l. 2. p. 133 134 What rules are to be observed about them ibid. How divided and how they differ from those Properties that are in men and Angels l. 2. p. 135 Augustine commended l. 1. p. 114 117. l. 3. p. 210 Authentical Authentical what it is l. 1. p. 17 Authentical Edition of Scripture l. 1. p. 58. to 64 The Hebrew for the Old Testament and the Greek for the New Testament l. 1. p. 65 66 67 Not the Translation of the Septuagint l. 1. p. 75 76 Nor the Vulgar Latine l. 1. p. 76 77 78 Authority The greatnesse of Gods Authority wherein it consists l. 1. p. 154 The difference between power and Authority l. 2. p. 193 194 B Baptism BAptism what it signifies and how it may be described l. 8. p. 662 The priviledges of Gods children by Baptism l. 8. p. 663 The duties Baptism engageth us to l. 8. p. 663 664 The essential parts of Baptism l. 8. p. 664 Whether dipping or sprinkling be to be used in Baptism l. 8. p. 665 The necessity of Baptism l. 8. p. 666 Whether women and Laicks may baptize l. 8. p. 666 667 How Christs Baptism and Iohns differ l. 8. p. 667 668 Who are to be baptized ibid. The baptizing of Infants proved and the objections against it answered l. 8. p. 669 670 671 It was a common practice in the Primitive Church to defer their Baptism till they were old and why l. 8. p. 671 672 Baptism celebrated in the Church of Rome true Baptism l. 8. p. 675 Whether immediate or remote parents give children right to Baptism l. 8. p. 673 674 Whether the children of Infidels and Papists may be baptized l. 8. p. 674 675 Whether the use of witnesses be necessary in Baptism l. 8. p. 673 Beasts Beasts their usefulnesse l. 3. p. 265 266 In the outward senses excell man ib. Bees for what they are notable l. 3. p. 264 265 Bernard a devout man and good for that corrupt age wherein he lived l. 1. p. 115 Beza commended l. 1. p. 116 Bible Bible why so called l. 1. p. 5. m. Who first distinguished the Bible into Chapters and verses l. 1. p 30 Bishop what he is and whether above a Presbyter l. 6. p. 467 468 469 Blasphemy against the holy Ghost l. 4. p. 344 345 346 Blesse c. Blesse what it signifies l. 2. p. 202 God is most blessed l. 2 p. 200 Blessedness what l. 2. p. 201 202 203 Blindenesse spiritual the worst l. 3. p. 242 Boasting l. 4. p. 347 Bounty l. 7. 584 585 586 Bread What meant by daily Bread in the fourth Petition of the Lords Prayer l. 8. p. 645 646 647 Bribery l. 4. p. 347 Bucer commended l. 1. p. 116 Buried Christ was buried and why l. 5. p. 434 C CAjetane commended l. 1. p. 117 Calling Effectual Calling stands in four things l. 7. p. 491 Marks of it ibid. Calvin commended l. 1. p. 115 Canon Why the Scripture is called a Canon or canonical l. 1. p. 28. 82 The conditions of a Canon l. 1. p. 28. 82 83 A three-fold Canon in the Church l. 1. p. 28 Some abolish some adde to the Canon l. 1. p. 54 The Canonical Books of the New Testament how divided l. 1. p. 43 44 Why seven Epistles are called sometimes Canonical and sometimes Catholick l. 1. p. 50 Canticles Canticles how called in Hebrew and Latine l. 1. p. 36 37 Who the author of it and who the best Interpreters of it ib. Cardinals of Rome what they are l. 6. p. 481 Carual-confidence condemned l. 4. p. 348 349 Catholicks the Papists falsly so called l. 6. p. 452 453. m. Ceremonies under the Law had relation to Christ l. 5. p. 391 392 Chaldee Paraphrase The Chaldee Paraphrase of the Old Testament why so called of great esteem with the Jews l. 1. p. 61 62 When written l. 1. p. 60 61 Some part of the old Testament written in Chaldee l. 1. p. 29. m. 60. m. Change A reasonable creature may be Changed many wayes l. 2. p. 150 God is unchangeable every way ibid. Chiliasts condemned l. 1. p. 53 Christ. Christ is the great and free gift of God l. 5. p 392 393 Is God l. 2. p. 208. to 213 Why and how he is God l. 5. p. 394 395 396 Was Man why and how he was Man l. 5. p. 397 398 399 Why born of a Virgin l. 5. p. 399 400 When and where he was born l. 5. p. 400 He was the Messiah promised of old l. 5. p. 401 God and man in one Person l. 5. p. 403 404 He was a Saviour Redeemer Mediator Surety Christ a Lord l. 5. p. 405. to 424 He merited nothing by his death for himself l. 5. p. 402 A Priest l. 5. p. 413
why l. 1. p. 42 Why they are called Gospels l. 1. p. 43 Its ends and parts the terms of it l. 8. p. 715 716 Sins against the Gospel greater then against the Law l. 1. p. 716 Government Ecclesiastical in whom l. 6. p. 466 467 Gracious God is Gracious l. 2. p. 175 176 Grass a great work of God l. 3. p. 256 Great God is exceeding Great in nature works and authority l. 2. p. 153. to 156 Greek The Greek Translation of the Old Testament is not Authentical l. 1. p. 62 63 The Greek Text of the New Testament is not corrupted l. 1. p. 71 72 Growth of grace l. 8. p. 729 730 731 Guilt of sin what l. 4. p. 317 H HAbakkuk when he wrote and who best interpret him l. 1. p. 40 Haggai when he wrote and who best interpret him ibid. Hail what l. 3. p. 247 248 Hatred Hatred in God what l. 2. p. 169 170 What in us and upon what it should be exercised l. 2. p. 169 170 The Nature Kinds and Causes of it l. 7. p. 555 The object quality and fruits of it l. 7. p. 555 556 The sanctification of it ibid. Hearing Hearing the Word a duty l. 8. p. 607 How we must hear l. 8. p. 607 608 Heathens Heathens might by the light of nature know that there was a God and that he was to be worshipped but could not know him savingly l. 2. p. 122 Nor be saved by the light of nature l. 5. p. 393 394. p. 407 Heaven The Creation of the Heavens is a wonderful work of God l. 3. p. 233. to 236 How the Heavens work upon inferiour â—â—â—â—â—s l. 3. p. 235. m The Philosophers divide Heaven into divers orbs the Scripture mentions only three Heavens l. 3. p. 235 236 We see not God in that great work of the Heavens l. 3. p. 236 Heaven is an excellent place l. 8. p. 641 642 Hebrew Hebrew why so called l. 1. p. 29 The first tongue and a holy tongue ibid. Most of the Books of the Old Testament were written in Hebrew ibid. The Jews corrupted not the Hebrew text l. 1. p. 66 to 73 The Hebrew text in the old Testament Authentical l. 1. p. 58 59 Whether the Hebrew text had vowels or pricks from the beginning l. 1. p. 73 74 Hebrews Hebrews That Epistle is Canonical though rejected 〈…〉 some Hereticks and Pauls l. 1. p. 48 49 50 And written in Greek l. 1. p. 50 Who best expound it ib. Hell the torments and place l. 10. p. 864 865 Herbs their variety and use l. 3. p. 255 256 Heresie l. 4. p. 361 362 Hereticks Hereticks wrest the Scripture l. 1. p. 15 Hereticks which opposed Christs God-head and man-hood l. 5. p. 401 402 History History p'easant l. 1. p. 11 None comparable to that of the Scripture ibid. What Books are called Historical in the New Testament and why l. 1. p. 43 Holy The Scripture is Holy l. 2. p. 188 189 190 The general nature of Holiness l. 2. p. 188 What in man what in God l. 2. p. 190 191 Hope Hope What it is the object act and measure of it l. 7. p. 569 The Image of God in it its corruption sanctification ibid. Marks of a sanctifiea Hope Motives to and means of it l. 7. p. 570 Horse Horse an elegant description of him l. 3. p. 267 Bucephalus Alexanders and Banks his Horse ibid. Hosea Hosea what it signifies and when he prophesied l. 1. p. 39 The best Expositors of it ib. Humility what an excellent grace l. 7. p. 586 587 Husband and wife their mutual duties l. 9. p. 828 to 832 Hypocrifie l. 4. p. 362 363 I Iames. IAmes this Epistle was doubted of in ancient times and why l. 1. p. 50 What Luthers opinion was of it l. 1. p. 51 Who best expound it ib. Iansenius commended l. 1. p. 113 Ierom commended l. 5. p. 117 Idlenesse l. 4. p. 363 Idolatry Idolatry what it is l. 9. p. 783 A great sin l. 9. p. 784 Ieremy Ieremy when he prophesied and who best expounds him l. 1. p. 38 Iesus Iesus what it signifies l. 5. p. 405 406 The Papists abuse that name four wayes l. 5. p. 407 783 Iesuites the Popes great pillars but traiterous subjects l. 6. p. 478 479 Iews Iews corrupted not the Hebrew text of the Old Testament l. 1. p. 66. to 72 Their enmity to the Gospel l. 1. p. 27 Who were the best Interpreters among them l. 1. p. 111 112 Image Image and fimilitude the same l. 3. p. 288 A four-fold Image or likenesse and wherein the Image of God consisted l. 3. p. 289. to 292 Immortal God is Immortal l. 2. p. 141 142 A thing is Immortal two wayes ibid. The soul of man Immortal and the reasons of it l. 3. p. 289. to 293 Immutable God Immutable l. 2. p. 150. to 153 Impenitence l. 4. p. 364 365 Imperfection Six Imperfections in all creatures l. 2. p. 154 Imposition of hands why used l. 6. p. 458 Imputation Imputation what l. 7. p. 522 Of Adams sin l. 4 p. 306 307 Of Christs righteousnesse l. 7. p. 522 523 Incest Incest a strange example of a horse about it l. 3 p. 267 Independent God is Independent l. 2. p. 157 Infinite God is Infinitt l. 2. p. 142 143 Injustice l. 5. p. 365 Intemperance l. 4. p. 365 366 Inspiration Inspiration what it is l. 1. p. 9 Every part of Scripture is divinely inspired l. 1. p. 17 Intercession Christs Intercession what l. 5. p. 414. to 417 Interpretation Interpretation of Scripture l. 1. p. 105. to 120 Who the best Interpreters l. 1. p. 112. to 117 Means to be used for understanding the Scripture l. 1. p. 117. to 120 Invisible A thing is two wayes Invisible l. 2. p. 138. m Iob. Iob who the Authour of it l. 1. p. 34 Very ancient ibid. How divided and who the best Expositors of it l. 1. p. 35 Ioel. Ioel when he prophesied and who best expound him l. 1. p. 39 Iohn Iohn called the Divine by an excellency l. 1. p. 45 Describes our Saviours Divinity more expresly then any of the rest ibid. Who best expound the Gospel ibid. Who best interpret the Epistles l. 1. p. 51 They are canonical l. 1. p. 51 Ionah Ionah when he prophesied and who best interpret him l. 1. p. 39 Ioshua Ioshua why so called l. 1. p. 32 The best Expositors of it ib. Ioy. Ioy the nature of the affection Gods Image in it its corruption and sanctification l. 7. p. 562 563 The properties of sanctified Ioy Motives Marks and Means of it l. 7. p. 563 564 Irenaeus commended l. 1. p. 114 Isaiah Isaiah elegant oftner cited in the New Testament then any of the Prophets l. 1. p. 37 The best Expositours of him l. 1. p. 38 Of the bloud-royal ibid. Iude. Iude that Epistle is Apostolical l. 1. p 52 Who best expound it ib. Iudges Iudges why so called and who its Authour ibid. The
to undergo the suffering p. 380. m. â—i â—400 l. 43. we have travelled in the night p. 409. l. 9. dele Ephes. 2. 14. p. 412. l. 15. Phil. 2. 8 9 10. p. 418. m. bore p. 419. l. 11. numberer of secrets p. 421. l. 31. dele Gal. 4. 1. p. 440. l. 9. dele not p. 445. l. 25. dele Luke 21. 31 32. p. 459. l. 16. dele Col. 2. 2. p. 468. l 27. the 70 Disciples p. 470. l. 14. safety p. 472. l. 41. rather p. 477. m. ipsas p. 497. solum p. 495. l. 15. in English Free will p. 507. l. 4. do only concern p. 518. l. 14. for the righteousness p. 531. m. dele body p. 533. l. 32. Scraphims l. 39. â—in'd were for ever p. 536. m. sue to the mercy of God in Christ. p. 566. l. 27. at some times more then other p. 621. m. dele we have no power over the world and Satan p. 624. l. 21. Lam. 3. 40 41 42. p. 645. l. 1. It is set down so p. 651. to l. 16. adde Suggestion is only the act of the tempter the rest of the tempted p. 655. m. significatu p. 678. l. 33. ostendit p. 692. m. 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Quod per omnes Ecclesias receptum est disputando velle in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius in loc Orthodoxus is videlicet qui de rebus fidei rectam opinionem habet Drus. Spicileg Nec etiam illi duntaxat Heterodoxi vel non Orthodoxi vocari possunt qui doctrinam aliquam ab Ecclesia apertè damnatam vel rejectam amplexi sunt sed qui vel erroneum dogma vel inutile tuentur quod cum Scriptura non consistit aut sibi non constat Aliud etiam est simpliciter orthodoxum non esse aliud talem non esse in hoc vel illo capite Spanhem Exercitat de Grat. univers Annotat. in Sect. 2. Amicus Socrates amicus Plato sed magis amica veritas Jer. 9. 3. Jude v. 3. 2 Cor. 13. 8. Nullus enim suavior animi cibus est quam cognitio veritatitis cujus asserendae atque illustrandae septem volumina destinavimus Lactant. de falsa religione l. 1. Accepi à fide dignissimis cum illi ex consuetudine oblati essent eo die quo coronabatur in regem tres gladii in signum quod esset trium potentissimorum Regnorum Angliae Franciae Hiberniae Monarcha quod tandem dixerit deesse adhuc unum cum interrogassent principes quisnam ille sit Respondit esse sacrorum Bibliorum volumen Ille liber inquit Gladius Spiritus est gladiis his omnibus longe anteferendus Baldaeus de Script Brit. Cent. 2. Speed Chro. c. 24. p. 838. Baldazzaâ— a Germane Divine writing to Oecolampadius saith Veniaâ— verbum Dei submittemus etiamsi nobis essent sexcenta colla Ego quidem sine verbo ne in Paradisa optarim vivere cum verbo etiam in inferno facile est vivere Luth. Tâ—m 2 â—hr 30. 32. In Regum solenni publica inauguratione inter alias Ceremonias quoque Liber legis in manus ipsis datus fuit sub isto symbolo veritatis coelestis in eo comprehensae Protectio commendata 2 Reg.
hac Epistola fuit una de auctore altera de authoritate ejus Bellarm. l. 1. de verb. Dei c. 17. Vide Drusium ad titulum ad Hebraeos De side est Epistolam ad Hebraeos esse Scripturam Canonicam Cornel. a Lapide Dr Fulk against Martin Multo facilius dicere quis istius Epistolae non sit Author quà m quis sit Author Cameron Tomo tertio praelect in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo quam firmis Argumentis persuasi simus alium esse Auctorem Calvinus in Epist. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books both in the Old and New Testament God would have us believe his Word though we know not the Authors it is written by the Spirit of God though we know not whose hand God guided Dr Holsworth on Luk. 22. 11 12. g Sciebat nomen suum invisum Hebraeis esse quamvis ad fidem jam conversis propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat cujus legis illi adhuc aemulatores erant Actorum vigesimo primo Bellarminus ex Hieronymo haec citat l. 1. de verbo Dei cap. 17. Vide Bezam in titulum illum Epistola Pauli Apostoli ad Hebraeos Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur Beza Compare 2 Pet. 3. 15. with 1 Pet. 1. 1. Other Books have no name prefixed and yet they are certainly believed to be Canonical as Iob Iudges Ruth Chronicles h Epistola Pauli ad Hebraeos Hebraico id est sermone tunc in Syria usitato scripta fuit ab alio versa quem quidam Clementem fuisse volunt alii alium Salmasius de Helenistica i Waltherus in officina Biblica Bellarminus ubi supra k Jun. Parallel lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Biblicam l Epistolae aliorum Apostolorum Catholicae dicuntur quia generatim ad omnes â—ideles in omnes quasi mundi partes missae sunt ista inscriptione à Paulinis distinguuntur quae vel ad certas Ecclesias vel ad certos homines missae fuerunt Rivetus in Catholico Orthodoxo Hieron Epist. Fam. M â— Pemble on Justification Sect. 6. â— 1. m This may be seen in the Harmony of Confessions n Rivet Iesuitâ— vapulans c. 9. Waltherus in officina Biblica Sect 281. Waltherus also in officina Biblica holds it Canonical o Rainoldus de lib. Apoc â—om 1. praelect quarta Vide etiam prâ—olectionem tertiam p As Eusebius and Ierom witnesse Chap. 1. 11 13. Eusebius l. 2. 24 3. 21. Zanchy hath done well on the first Epistle Calvin on all three * Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno. It is reckoned among the Canonical books and cited by Athanafius Tertullian Cyprian Origen Ierom under Iudes name Iohn neither in his Epistles nor Revelation cals himself an Apostle This short yet General Epistle was written the last of all the Epistles and is therefore called by some Fasciculus It was written by Iude the brother of Iames and Kinsman of Christ he lived longer then all the rest of the Apostles save Iohn Besides the Dedication and Preface it contains two things 1. Warnings of the Church against false Doctors 2. Woes against false Teachers q Vocatur istâ— liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Ioanni Ioannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot â—habet Sacramentâ— quot verba Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste Hieronymo soli Scripturae est proprium apud Ethnicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Iohanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei â—n hoc libro Apoc. 19. v. 13. Gerardus Waltherus Vide Bezae Prâ—legomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. cap. 20. colligerunt Chiliastae qui ab Ecclesia explosi sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos annis mille Rainold de lib. Apoc. Tom. 2. Praelect 131. r Mr Selden of Tithes cap. 1 ex Bodin Meth. Hist. See Mountag against him c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus iâ—tactam se relinquere fatetur Lutherus quod dubiae sit interpretationis arcani sensus in qua etsi periculum sui multi hactenus fecerint nihil certi tamen in medium protulisse Zepperus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts 3. 18 10. 43. â—otum vetus Testamentum rejiciebant Manichaei tanquam à Deo malo profectum Duos n. illi Deos impiè singebant quorum unus bonus malus alter esset Whitakerus de Scripturis Libri digni qui abscondantur magis quam qui legantur Athanas. in Synops. Sac. Script Stephen Act. 7. 42. cites a book of the twelve lesser Prophets and so confirms the authority of them all being in one volume Luke 16. 29. Vide Whitakeri controv 1. quest 3. c. 3. p. 210. * The History of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Ezra is accounted by some as the Apocrypha of the Apocrypha because it was never owned for Canonical either by the Jewes Romish Church in general or Protestant Writers The Apocryphal Books are either purer as Syrach Wisdom Bâ—â—â—ch the first of Maccabees and the prayer of Manasses or more impure as the rest Toby Iudith the second of Maccabees the supplement of Esther and Daniel Nos quidem non negamus horum librorum plerosque Sapientiaâ— praesertim Ecclesiaiâ—icum esse valde bonos utiles omnibus Tractationibus praeserendos sed propriè per excellentiam Canoâ—icos esse iâ—sallibilis veritatis è quibus sirma ducantur argumenta id verò inficiamur Rainold de lib. Apoc. praelect 6. See Mr Lightfoot on Luk. 1. 17. p. 5. 6. Acts 6. 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpuram volunt prius lanam insiciunt ut in quit Cicero Rainol de lib Apoc. tom â— praelect 18. * Chamier de Canonc l. 4. c. 2. Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. A
Italicae operi profecto nunquam satis laudando Bibliorum annexuit Ved Rationale Theol. l. 2. c. 6. u Bellarm. l. 2. de verbo â—â—i c. 2 and â—hemists Preface before the New Testament x Fateor equidem à me dissentiet opinor nemo Apostolorum Prophetatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regulam esse amussim ad quam versiones omnes exigendae sint Morinus exercit Bibl. l. 1. exercit 1. c. 1. y Scriptura Hebraea in U. T. Graeca in N. T. ab Hieronymo rectè vocantur fontes veritatis z In Ecclesia Christiana nulla unquam suit Editio authentica excepta Hebraica veteris Grâ—ca Novi Testamenti Nam id opinor in ecclesiae catholica dicendum est authenticum quod apud omnes authoritatem habet Chamierus a Rivetus in Catholico orthodoxo Scriptura dupliciter intelligitur vel enim significat ipsam literarum picturam sic accipitur Exod. 32. 16. vel res ipsas quae significantur per eas voces ut Matth. 22. 25. Aeque Biblia Sacra nuncupantur codices illi qui passim circumferuntur Latinè Gallicè Chaldaicè Syriacè ac qui Hebraicè Graecè â—â—it longè alii sint literarum ductus syllabarum compositiones Chamierus de Canone l. 9. b Dâ— doctrina Christiana l. 2. c. 11. Si translatio ab originali dissentit ei linguae potius credendum est unde in aliam per interpretationem facta est translatio Augustinus l. 15. de Civitate Dei c. 3. c Hieronymus coaevus ei Augustinus difficultatibus obortis jubent in versionibus nos recâ—râ—re ad ipsos fontes Erpenius d Bâ—llarm lib. 2. de vâ—rbo Dei cap. 7. Morinus exercit Bibl. l. 1. exercit 1. c. 2. 3. 4. e As Canus l. 2. c. 13. de locis Theologicis Lindanus l. 1. c. 11. de optimo genere interpret Notissimum est nulla in re suisse Iudaeos tam curiosos pios religiose observantes quam ut Biblia sua casta pura inviolataque conservarent Nam illud mandatum Dei quod Deut. c. 4. v. 2. legitur non solum de quinque Moysis libris dictum esse interpretantur sed in universum de omnibus libris verbis quae per spiritum Sanctum Prophetae Iudaeis Communicarunt intelligunt Iâ—super multis ab ipsis Iudaeis sancitum est legibus eum qui aliquid in Bibliis mutet peccatum committere inexpiable Quin hoc ad jecerunt siquis velex ignorantia impietate unum vocabulum mutet ne totus propterea mundus pâ—reat in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertatur periculum esse Has autem sententiae suae causas adduxerum quod credant Deum Opt. Max. propter solam Scripturam sacram quam ipsi opinionem variis modis probant hunc mundum creasse Iohanues Isaacus contra Lindanum l. 2. p. 66. 67. 68. Vide Wakfeld Syntagma de Hebraeorum codicum in corruptione Ab hoc mendo praeservavit Deus locum Gen. 3. 15. ubi primum de Christo Evangelium ubi in omnibus Ebraicis Bibliis nullo omnino codice excepto mansit masculinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum vau mavet ergo Deo solida Laus sontibus debitum aestimium Amams disserta de Kâ—ri Khetib Tu illos accede urge disputatione ducenta tibi argumenta ex Bibliis contra illos suppetunt quae in textu Hebraeo clariora dilucidiora quam ulla conversione invenâ—untur Id. ib p. 77. R. Ben. Maimon saith If in the copying of the Hebrew Bible one letter were written twice or if one lttter but touched another that Copy was not admitted into their Synagogues but onely allowable to be read in Schools and private families Masora est doctrina critica à priscis Hebraeorum sapiâ—ntibus circa textum Hebraeum sacrae scripturae ingeniosè inventa quâ— versus voces literae ejus numeratae omnisque ipsarum varietas notata suis lotis cum singulorum versurum recitatione indicata est ut sic constans genuina ejus lectio conservetur ab omni mutatione aut corruptione aeternum praeservetur valide praemuniatur Buxtorsii Tiberias c. 2. f Paucissimi ex Antiquis patribus Linguae Hebraicae periti fuâ—runt Graeci Graece Latini Latinè scripserunt Et omnes exceptis Origine Hieronymo Linguae Hebraicae imperitissimi Graecis Latinis interpretationibus quas ad manus habuerunt contenti fuere adeo ut D. Hieronymus de Origine scribat illum Hebraeam linguam contra aetatis gentisque suae naturam didicisse Buxtorf de Punctorum Antiquitate Origine parte prima c. 11. g Non potuâ—runt Iudaei Scripturas corrumpere Augustinus ex exemplarium Bibliorum multitudine id probat l. 15. de Civitate Dei cap. 13. Absit inquiens ut pruders aliquis Iudaeos cujuslibet perversitatis atque malitie tantum potuisse credat in codicibus tam multis tam longè latèque dispersis Potissima ratio à fingulari providentia divina deducitur Glassius l. 1. Tract 1. de textus Heb. in V T. puritate Sect. secunda h Amama Antibarb Bibl. l. 1. i Ipse Bellarminus fatetur ex Textu Hebraeo Iudaeos sortius constringi vexari saepius posse quam ex versione latina Iudaei reliquerunt in suis lebris quae maxime pro nobis contra ipsos faciant i. e. Quae mysterium Trinitatis comprobant qua cum Iudaei nihil habent commune de Christo testimonium perhibent Hieron Si falsandi aliquem locum Iudaeis Causa unquam fuit certè Esaiae cap. 53. in quo ita de Christi Domini nostri morte ac passione Esaias vaticinatus est ut ejus coram spectator fuisse videatur At totus iste locus integer relictus est habetque in Hebraeo codice prorsus quomodo in Graeco Latino Muis de Heb. Edit Author acver k Lib. 2. contra Lind p 82. l Quid illustrius de Christi Messiae nostri dici potest exhibitione quam istud Esa. 5. 7. Esa. 9. 6. Quid de passone ejus accerba resurrectione gloriosa splendidus dici potest quam quod in Esa. 53. cap. dicitur itemque in Psal. 22. Nec tamen corruptelam vel his vel permultis aliis Scripturae locis ullam fuisse à Iudaeis illatam deprehendere possumus Glas. Philol. Sac. m L. 2. de verbo Dei c. 2. n Aliis occurrendum videtur qui zelo quidem bono sed nescio an secundum scientiam omniâ—o contendunt Iudaeos in odium Christianae fidei studiose depravasse corrupisse multa loca Scripturarum Bellar. de verbo Dei l. 2. c. 2. If the Old Testament be corrupted God gave it not for Gods providence would keep pure all Books he would have continued Broughton o Nullum habet Lindanus argumentum quod vel faciem quandam veritatis habeat praeter hoc Ut veritatem fateamur hoc vocabulum ab annis decem non parum nos
maxim praese ferant detestari privatum spiritum ii huic ipsi indulgeant omnium maxime Enimverò quis docuit prophetiam illam â— Psalmo 72. Adorabunt cum omnes reges terrae omnes gentes servient ei impletam esse in Leone decimo Chamier â—â—â— 1. de Scripturae interpretatione l. 16. c. 1. Vide Cameron ad 2 Pet. 1. 20. Mat. 23. 8 9 10. Matth. 17. 5. Soli Scripturae vel Spiritui in Scriptura loquenti competum requisita summi Iudicis quae tria sunt 1. Ut certo sciamus veram esse sententiam quam pronunciat 2. Ut ab illo ad alium judicem non liceat provecare 3. Ut nullo partium studio ducatur Wendelinus in Prolegom Christ. Thcol. cap 3. n Cathedram in Coelo habet qui corda docet Aug. Luk. 10. 21 22. Jer. 31. 33 34. Convenit inter nos adversarios Scriptur as intelligi debere eo Spiritu quo factae sunt id est Spiritu Sancto Bellarm. lib. 3. de verbo Dei cap. 3 11. * Dr Rainolds against Hart. The number of Ancient Fathers whose Works are yet extant who lived within six and seven hundred years after Christ are recorded to have been about two hundred Bishop Morton of the Masse lib. 7. cap. 6. Nos in hoc Romanenses absque iniquitate summa culpare non possunt qui quà non libertate sed temeritate Patrum authoritatem rejiciant quoties ea ipsis contrariatur non jam dicam cùm id antea à viris Doctissimis nominatiw à Cl. Riveto in Tractatu de auctoritate Patrum viro Doctissimo Jacobo Laurentio in Conscientià Iesuitica cauteriata praestitum abundè sit Vedelii Rationale Theologicum l. 3. c. 6. The Fathers wrote some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consute the adversaries with whom they had to deal and in these they erre sometimes somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise the Saints of God and stir up others to their vertue wherein they overlash Rainolds against Hart. Of the means to finde out the true sense of the Scripture Oratloni lectio lectioni succedat oratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a There must be a comparing of obscure places with such as are more evident Gen. 11. 35. with Gal. 3. 16. of like with like Exod. 12. and 1 Cor. 11. 24. unlike with unlike Iohn 6. 53. with Deut. 5. 23. b Contra ignota signa magnum est remedium linguarum cognitio Latina quidem linguae homines duabus alliis ad scripturarum cognitionom opus habent Hebraica Graeca August 2 Tim. 2. 15. Tit. 1 9. c Dr. Featley in a Sermon on Psal. 2. 10. Logick teacheth the Preacher to Analize and divide his Text. It teacheth to collect true and proper Doctrines from it assisteth him in confuting of Heresies and in resolving all questions d Lexicon Chaldaicum talmudicum rabbinicum opus immensi laboris atque fructus incomparabili multorum annorum industria patris atque filii Johan Buxtorfii claboratum Bootius e Concordantiae Bibliorum hebraicae editae à Joh. Buxtorfio juniore magni patris majore filio Arnoldus Bootius Henrici Stephani maximae absolutissimae Concordantiae f This Bread is my body 1. the communion of my body The Prophets explain the books of Moses and the New Testament interprets the Old g Analogia fidei nihil aliud est quam constans perpetua sententia Scâ—ipturae in apertis minimè obscuris Scripturae locis quales sunt articuli fidet in symbolo quaeque continentur in oratione Dominica in Decalogo Whitakerus Rainoldus de lib. Apoc. Plura Rabbinis debemus nos praesertim qui accuratum istud interpretandi genus sectamur quam quisquam existimet Drus. observ Sac. l. 15. c. 6. h Censura in exercit â— 4. Morini c. 80. Doctissimus Hebraeorum Grammaticus idem que interpres Kimchius Fuller Miscâ—l l. 5. c. 8. vide l. 2. c. 3. l. 3. c. 12 l. 4 c. 18. David Kimchius è cujus Grammatica Lexico sive radicum librâ— tanquam ex equo Trojaxo prodiit quicquid Grammaticorum Lexicorum Hebraicorum ubique videmus Morinuâ— l. 1. exercit 6. c. 4. Ebraeorum Interpretum Coryphaeus Kimchi Amama Antib Bibl. R. David Kimchi sive Kamius scriptor tersus styli Biblici aemulus scriptor â—orâ—atior et à Thalmndicis fab liâ— alienior Amamae consilium de studio Ebraico feliciter in â—ituendo Ingeniosissimus ille Hebraeorum doctorum David Kimchi Hispanus dictionario suo Hebraico nunquam satis laudato quod inscripsit Sepher hasâ—hurschim Librum radicum Waserus de num Heb l. 1. c. 1. Aben Ezra meritò audit Philol. Sac sapientissimus Ebraeorum Mayerâ—s in R Aben Ezra Hispanus Chacâm sapiens seu doctus cognominatur Waserus dâ— num Heb. l. 1. c. 1. vide Buxâ—oâ—sium Abberâ—iat de Hebr. p. 34 Rabbi Solomon Iarchi Campensis Gallus tantae est apud Hebraeos authoritatis ut cogâ—omentum retulcrit Raschi quasi capitis tribuam Israel ac universa Biblia Hebraica doctissimis quidem sed argutis ad moaum Commentariis illustravit Was. ubi supra One of special credit among the Jews and therefore usually stiled with an Epitheâ—e Aben Ezra the wise man Nettles Answer to the Jewish part of the History of Tythes Sect 5. Aben Ezra utait Sixt Senens sapiens cognomento dictus est ab Hebraeis commentariis versati sunt is est qui iâ— Grammaticus Philosophus â—strologus Theologus magnus â—erte ut sciunt qui in Hebraeis sacris scripturis ex intima lingua cognitione quod attiâ—â—t ad verba omnium Rabbinorum scientissime est versatus Rainold de lib Apoc. praelect 116. A Mose Propheta ad Mosen hunc â— Aegyptium non surrexit sicut Moses qui seilicet doctrina cruditiòne Mosi legislatori esset aequiparandus Dilherus Elect. l. 1. c. 5. Ebraeorum communi judicio doctissimus Rabbi Moses Aegyptius saith Rivet of him Exam. Animad Hugon Grot. Is anno is ab hinc amplius quadringentis scripsit Fullerus In Aegypto educatus studiis consecratus unde vocatur Moses Aegyptus Buxtors de Abbreviat Hebraic Rabbi Ben Maimon commonly called Rambam the most judicius Rabbin that ever was known to the Christian world Dr. Casaubones Treatise of use and custom R. Mose Ben Nachman â—uem Ramban per Nuâ— in fine qui Moses Gerundensis cum alius R. Mose Ben Maimon qui Rambam per Mem in fine vocatur sit qui R. Moses Aegyptius dicitur uterque vir insignis Mercer in Gen. Ralbag that is Rabbi Levi Ben Gerson he wroâ—e Commentaries upon all the Bible on Radak that is Rabbi David Kimchi Rashi that is Rabbi Solomon Iarchi he hath commented upon all the Bible and almost all the Talmud Solent Judaei ad hunc usque diem cum notantur initialibus literis quaedam vocabula ex illis vocem unam conficere ut quia primariae literae Rabbi Solomon Iarchy sunt 〈◊〉
of Isaac and the hope of Israel See Jer. 17. 17. Qui nil sperant nisi à Domino nil metuunt praeter Dominum Bâ—rn 5. To love God for himself and all things else for him Zach. 8. ult 6. To observe Gods departings and to be afflicted with nothing so much Numb 14. 9. Deut. 22. 30. The main of godliness is in making God your All therefore the lusts of our hearts are called ungodly lusts The more one can see and taste God in every thing the more he thrives in gruce See Psal. 104. 34. Hereby the soul sees the All-sufficiency of God to satisfie him Prov. 14. 14. This is the onely ground of the triumph of Faith I will make my boast in God See Hab. 3. 17 18. and is the beginning of eternal life Matth. 18. 14. The Centurists observe four kinds of confession in the New Testament 1. A confession of sinne to God alone 1 John 1. 9. 2. A confession coram Ecclesia before the Church when men acknowledge publickly their wicked and scandalous deeds and do professe their repenting and loathing of the same Act. 19. 18. 3. Confession one to another of particular private injuries and offences Jam. 5. 16. 4. The confession or profession of the true faith 1 Joh. 4. 2. M. Gillesp. Aar Rod bloss l. 2. â— 2. Truths to be confessed are 1. Truths of faith 1 Pet. 3. 15. 2. Truths of fact Joshua 7. 14. The just occasions of confessing 1. Our faith are 1. When the true faith is opposed Act. 24. 14. 2. When we are questioned about it by Magistrates Dan. 3. 3. When others go aside from the true faith Act. 17. 23. 4. When it tends to the edification of the Church and State where we live 1 Cor. 14. 4 5 12 19. 2. Matters of fact 1. When there are evidences that such a fact is committed as in Achans case 2. When others are in danger in respect of such a fact I have committed Judg. 17. 2 3. 3. When prejudice else may come to the Church or State where I live 4. When by due course of the Law one is found guilty and sentence pronounced against him in such a case he is bound to make confession so the penitent thief else he shall end his dayes in sin 5. For the case of a mans conscience when his sins are secret he may disclose them confession must be 1. Voluntary not forced 2. Prudently ordered Stephen the Protomartyr They transgresse this Commandment 1. Who swear commonly 2. Who swear to do things unlawful as 1 Sam. 28. 10. 14. 39 44. 3. Who swear falsly or fraudulently or what they minde not to perform Matth. 26. 72. 1 Sam. 19. 6. Ezek. 17. 16 18 19. 4. Who use to swear indirectly as meaning to swear by God name the creatures 5. Who swear by God and by Idols Gen. 31. 53. Ford. Those that swear by the name of God and likewise by the name of Saints offend this Commandment As when the form of their Oath is thus As help me God and all Saints for the Oath must be onely in the name of God B. Hooper of the Command Aquin. 2a 2ae Quaest. 89. Art 6. docet licere per ipsas quoque creaturas jurare ut per Sanctos per Angeios per sacra Dei Evangelia Quod alicubi etiam in Ecclesiis reformatis illa adbuc consuetudo retineatur ut cum quis jurat manu tangat Evangelia sacra atque etiam addat haec verba Ad haec sacra Dei Evangelia juro c. illud excusari utcunque potest Non enim propriè juratur per Evangelium sed est obtestatio qualis est illa Vivit Deus ut sit sensus Sicut verba Evangelii sacrorum Bibliorum verissima sunt sic etiam quod dico verum est Zanch. Tom. 4. l. 1. de Decal in Praecept 3. Iurare per creaturam absolutè ultimatè terminativè ita ut constituatur in aliqua creatura finis vis juramenti sine relatione ad Deum simpliciter illicitum est Secundò jurare per creaturas relativè quasi transitivè ita ut per B. Virginem alios anctos sanctorumve reliquias pertranseat per ipsos deferatur finaliter ad Deum hoc est superstitiosum Sanders de juram prom oblig prael 5. Judg. 21. 1. Nor sworn deceitfully Nihil aliud est perjurium quam mendacium juramento firmatum Ita ut omnino idem fit accedente juramento Perjurium quod est in nuda pollicitatione mendacium Sanderson de Iuramenti promissorii obligatione praelect 2. Sect. 6. It was the ordinary Oath of the Romans Medius fidius as with us was By the Mass or By our Lady and so much used That Tertullian complaineth that the Christians through custome had made it so familiar that in ordinary speech they used Medius fidius and Mehercules not remembring nor yet understanding what they said Consuetudinis vitium est dicere mehercules dicere Medius fidius accedente ignorantiaÌ„ quorundam qui ignorant jusjurandum esse per Herculem Tertul. de Idolat Students will not swear in English yet in Latine they make no bones of it saying Mehercule medius fidius aedipol per Deos immortales Mr. Perkins in his Government of the tongue Gods me is swearing by a figure s'lid is an Oath by way of abbreviation and As I am a Gentleman is little better Capel of Tentat part 3. c. 5. There are 1. Ridiculous Oaths as By Lakin 2. Pharisaical by Creatures as Light Fire 3. Popish by Saints as Mary Iohn Idols as Masse Rood Amos 8. 14. 4. Heathenish by the gods of the Gentiles 1 King 19. 2. Mehercule Medius fidius c. 5. Blasphemous as by all the parts and members of Christ. B. Down Abstract 3. prec An Oath must not be vinculum iniquitatis Acts 23. 12. Where we have examples of using any thing to serious and weighty purposes and never to ludicrous and sportful there it is far safer for us so to use the same that we may be assured we follow Gods warrant for God by leaving divers such examples to us may seem to intend our direction in the use of that thing we have divers examples for using Lots in weighty matters none in sports 2. A Lot is a sacred thing the casting of a Lot a sacred action because in using it we do especially and immediately refer our selves unto Gods providence for the whole disposing of it is from him Here the old saying is true non est bonum ludere cum sanctis Dr. Taylor cals Cards and Dice the Devils books and bones See him on Temptat Dr. Ames cases of cons. l. 5. c. 45. Cartwright on Prov. 16. ult and Dr. Willet on Lev. 16. 12. p. 375 376 of unlawfulness of games going wholly by Lot Alearum ludvs id genus alij ob sortem aut fortunam in eis omninò dominantem ob turpe lucrum ob inâ—amiam nec non propter blasphemiarum
Scripture of the New Testament and therefore the whole body of Scriptures which the Christians now have shall be Light Secondly That place Psal. 119. 130. doth not speak of the Precepts alone Of thy words by which is signified the whole Scripture in Psal. 19. David speaketh of the word of God in general which he adorneth with many Titles The Law or Doctrine of the Lord The Testimony of the Lord The Statutes of the Lord The Precepts of the Lord The Fear of the Lord It is so called Metonymically because it teacheth us the Fear and Reverence of the Lord he saith this Doctrine is perfect converts the soul and makes wise the simple therefore he understands the whole Scripture the teacher of true and perfect wisdom 2. It is called a light because it hath light in it self and because it illightneth others unless they be quite blinde or willingly turn away their eyes from this light Thirdly If the Commandments be easie the rest of the Scriptures is likewise as the Prophets and historical Books being but Commentaries and Expositions of the Decalogue That evasion of the Papists will not serve their turns That the Scripture is a Light in it self but not Quoad nos as if the Scripture were a light under a Bushell for that the Scipture is Light effectivè as well as formaliter appears by the addition Giving understanding to the simple It was a smart answer which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plain then Thou shalt not commit Adultery The Scriptures and Reasons answered which the Papists bring for the obscurity of the Scripture Object 2 Pet 3. 16. Peter saith there That in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some things hard to be understood which they that are unlearned aend unstable wrest as they doe also the other Scriptures unto their own destruction Answ. First Peter restraineth the difficulty of Pauls writings to that point himself then wrote of touching the end of the world therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly Even in that point he affirmeth That some things only are hard and not all Thirdly The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his Word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unleardnesse of such as deal with them cannot thereby be understood to speak that of the body of the Church and of the people Laurentius in his Book intituled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explicatio locorum difficilium in Epistolis Paulinis reckons up fourty hard places in Pauls Epistles Rom. 1. 19 20 28. and 2. 12 13 14 15. and 4 5. and 5 6 12 13 14 15 20. and 7. 9 14 and 8. 3 4 19 20 21 22. and 9. 3 11 12 13 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1 7 10 11 12 13 14 15. 1 Cor. 11. 7 10. and 15. 29 51. 2 Cor. 2. 15 16. and 3. 6 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alledge Psal. 119. 18. the Eunuch and Luk. 24. 45. also the divers expositions of old and new Writers The first place is directly against them for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luk. 24 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers of the Word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the Word and that in the highest and most excellent degree of Ministery in the world which was the Apostleship The cause of want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not clearly particularly and sufficiently know them For that place Act 8. it is to be understood comparatively viz. That a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip will nâ—ver suffer those which seek him in careful reading of his Word to go away ashamed without finding that which they seek for in directing unto him some lawful and sufficient Ministery to instruct him by The Mystery of the Gospel then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himself in reading of it The multitude of Commentaries was not so necessary because the Scripture might have been understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate Expositions on the Scripture That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hiâ— locus fuâ—sset si nemo eum exposuisset sed fecit multitudo varietas interpretationis ut difficilis videretur Secondly These Commentaries are publisht that the Scriptures may better and more easily be understood Thirdly The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many Commentaries of the Ancients upon the Creed as Russinus Augustine Cyril Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezekiel Zachary or throng of much matter