been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
make us deligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating Searching and Comparing the Scriptures 2. To remove disdaine from us we quickly slight those things that are easily 3. That we might more prize Heavenly truths gotten with much labour 4. To tame our arrogance and reprove our ignorance John 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travell the harder places may be opened to the people Heare the Lamb may wade and the Elephant may swim saith Gregory The Scriptures have hoth milk for Babes and strong meate for men saith Austin It is a note of a learned Interpreter that the benefit of knowing the prophecies concerning the Church Christ before hee was slain had it not so as Hee had after his death it was the purchase of the Blood of Christ to have those things opened We doe noâ— therefore hold that the Scripture is every where so plaine and evident that it needs no interpration as our adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists first that all points of Faith necessary to salvation and weighâ—y matters pâ—rtaining to Religion are plainely set forth in the Scriptures 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the meanes they may come to the understanding of Therefore I migh save that labour in answering the Arguments of our adversaries since they are of no force against us not indeed touch our cause proving only that some places in the Scripture are difficult which we deny not But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture and then refute their own Objections First when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse which it would not if it selfe were obscure Bellarmine answereth that those places are not to be understood of all the Scripture but only of the Commandements and that these also are called a light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speakes not only of the precepts of the Decalogue but of all the Scripture of the old Testament which if it be light much more shall the Scripture of the new Testament and therefore the whole body of Scriptures which the Christians now have shall be light Secondly that place 119. Psal. 130 doth not speake of the precepts alone of thy words by which is signified the whole Scripture in the 19 Psalme David speaketh of the word of God in generall which he adorâ—eth with many titles the Law or Doctrine of the Lord the Testimony of the Lord the Statutes of the Lord the Precepts of the Lord the Feare of the Lord it is so called metonymically because it teacheth us the Feare and Reverence of the Lord hee saith this Doctrine is perfect converts the soule and makes wise the simple therefore he understands the whole Scripture the mistresse of true and perfect wisdome Secondly it is called a light because it hath light iâ— it selfe and because it ilâ—ightneth others unlesse they be quite blind or willingly turn away their eyes from this light Thirdly if the Commandements bee easy the rest of the Scriptures is likewise as the Prophets and Historicall Books being but commentaries and expositions of the Decalogue That evasion of the Papists will not serve their turnes that the Scripture is a light in it selfe but not quoad nos as if the Scripture were a light under the bushell for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple It was a smart answer which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plaine then Thou shall not commit adultery The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture 2 Pet. 3. 16. Peter saith there that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction First Peter reâ—traineth the difficulty of Pauls writings to that point himselfe presently wrote of touching the end of the World therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly even in that point he affirmeth that some things only are hard and not all Thirdly the understanding of the Scriptures dâ—pendeth not principally on the sharpenesse of mens wits or their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unlearnednesse of such as deale with them cannot thereby be understood to speake that of the body of the Church and of the people Laurentius in his Book intitled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explieatio locorum difficilium in Epistolis Paulinis reckons up 40 hard places in Pauls Epistles Rom. 1. 19. 20. 28. and 2. 12. 13 14 15. and 4 5. and 5 6. 12 13 14 15. 20. and 7. 9. 14. and 8. 3. 4. 19 20 21 22. and 9. 3. 11. 12. 13. 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1. 7. 10 11 12 13 14 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15 16. and 3. 6. 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alleage Psal. 119. 18.
Ghost is the maker preserver and governour of all things by his wisdome power justice providence Concerning man 1 That he was made by God of a visible body and an immortall and spirituall soule both so perfect and good in their kindsâ— that he was perfectly able to have attained eternall life for himselfe which was provided as a reward of his obedience 2 That being thus made he yeelded to the temptations of the Devill and did voluntarily sinne against God in eating of the Tree forbidden and so became a child of wrath and heire of cursing an enemy to God and slave to the devill utterly unable to escape eternall death which was provided as a recompence of his disobedience 3 That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1 That he is perfect God and perfect man the second Person in the Trinity who tooke the nature of man from the Virgin Mary and united it to himselfe in one personall subsistence by an incomprehensible union 2 That in mans nature he did die and suffer in his life and death sufficient to satisfie Gods justice which man had offended and to deserve for mankind remission of sinnes and life everlasting and that in the same nature he rose againe from the dead and shall also raise up all men to receive judgement from him at the last day according to their deeds 3 That he is the onely sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly concerning the meanes of applying the Redeemer they are three 1 That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their owne sinfulnesse and misery that with sorrow of heart they doe bewaile their sinnes and renouncing all merits of their owne or any creature cast themselves upon the mercy of God and the onely merits of Jesus Christ which to doe is to repent and believe and in this hope live holily all the remainder of their life 2 That no man is able thus to see his sinnes by his owne power renounce himselfe and rest upon Christ but God must worke it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3 That for the working of this faith and repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save horrible sinners John 17. 3. Secondly there is a practicall place Titus 3. 8. Let us 1. See our selves dead without Christ and wholy trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are onely comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six principles of the Apostle not onely in your heads but hearts 1. That a man is dead in himselfe 2. That his remedy lies out of himselfe 3. Know the doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life Hold the doctrine of faith so that Christ may live in you and you be delivered up into that forme of doctrine lay hold on life eternall Secondly there are some particular principles There is a naturall light and supernaturall The light of nature teacheth some principles That you must doe as you would be done by that no man hates his owne flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernaturall Let all our actions be done 1. in love 2. in humility 3. in faith 4. in God this the Gospell teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errors and erroneous principles will lead men into erroneous practises 2. Labour to act your principles if you captivate the light God wil put it out 3. Be sure you worke according to your principles we pitty another in an errour when he follows his principles Here is an apology for those teachers which tread in Pauls steps are carefull to lay the foundation well It was the observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundednesse in points of Catechisme How many wanton opinions are broached in these daies I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the immortality of the soule Errours are either contra against the foundation which subvert the Foundation as that of the Papists who deny the al-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the Foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-government whether it be Sociall or Solitary this strikes not at the Foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speakes not of Hereticall Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both that they build upon one and the same Foundation Christ. We should contend for a known Fundamentall necessary truth Jude 3. the common faith not every opinion entertained on probable grounds It is a great question in Divinity An Magistratui Christiano liceat capitales poenas de haereticis sumere Whether Heretickes are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they doe not trouble the State ought to be put to death Luther doth not approve of the capitall punishment of Heretickes especially for the pernicious sequell of it among the Papists against the Protestants He thinkes it better that they be banished The present Lutherans hold the same almost concerning that question Meisner doth distinguish between haereticus simplex and haereticus seditiosus ac blasphemus these last he saith may be punished with capitall punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious For the Protestants heare what Zanchy saith Omnes fere ex nostratibus hujus sunt sentenâ—iae quod haâ—retici sint
soule and body shall be perfectly united with God 3. How Divinity is to be taught In the generall it is to be handled methodically There is a great necessity of methode in Divinity that being usefull both to enlighten the understanding with the clearnesse of truth and to confirme the memory that it may more faithfully retaine things therefore in Divinity there will be a speciall need of art and orderly disposall of precepts because the mind is nowhere more obâ—use in conceiving nor the memory more weake in retaining There is a different way of handling Divinity according to the severall kinds of it Divinity is threefold 1. Succinct and briefe when Divine truth is summarily explained and confirmed by reasons and this Divinity is called Catecheticall Systematicall 2. Prolix and large when Theologicall matters are handled particularly and fully by definitions divisions arguments and answers this is called handling of Common places Scholasticall and controversall Divinity 3. Textuall which consists in a diligent meditation of the holy Scriptures the right understanding of which is the end of other instructions This againe is twofold either more Succinct and applied to the understanding of the learned as commentaries of Divinity or more diffuse and popular applied to the capacity and affections of the vulgar as Preaching which is called Patheticall Divinity and is especially usefull to correct the manners of men and stir up their affections 4. How Divinity is to be learned There is neede of a fowrefold minde to the study of it 1. Of a godly and heavenly minde most ardent Prayers in our learning being frequently powred out to God the fountaine of light and wisdome that dispelling the darknesse of ignorance and error he would deigne to illuminate our minds with the cleare knowledge of himselfe we can not acquire Divine wisdome as we doe the knowledge of other arts by our owne labour and industry it is a praise to learne humane arts of our selves here we must be taught of God 2. Of a sober minde that we may not be too curious in searching out the profound mysâ—eries of Religion as about the Trinity predestination we must be wise to sobriety and not busie our selves about perplexed and unprofitable questions being content to know such things which are revealed to us for our salvation 3. Of a sâ—udious and diligent minde other arts are not wont to be gotten without labour this being the Queene of arts requires therefore much paines both for its difficulty and excellency 4 Of an honest and good minde Luke 8 40. We must learne 1. with a deniall of our wit and carnall reason not measuring the unsearchable wisdome of God by our shallow capacities 2 with deniall of our wicked affections 1 Pet. 1. 2 3. 3 with a firme purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28. 5. The things contrary to Diviniy are 1. Heathenisme being altogether ignorant of and refusing the true and saving knowledge of God 2. Epicurâ—isme scoffing at Divinity 3. Heresie depraving and corrupting Divinity 6. The excellency of Divine knowledge or the study of Divinity appeareth in these particulars 1. In the subject matter of it which is Divine either in its own nature as God and Christ Ps. 70 7. 1 Joh. 5. 46. or in relation to him as the Scripture Sacraments It is called the wisdome of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and that wisdome which is from above Jam. 3. 17. If to know the nature of an Herbe or the Sun and Stars be excellent how much more to know the nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. That is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si caetera discis The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the end the principall and maine end of Divinity is the glory of God that is the celebration or setting forth of Gods infinite excellency the secondary end is mans blessednesse John 17. 3. 3. In the certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falsehood in it The Academicks thought every thing so uncertaine that they doubted of all things 4. In the cause of it these truths are such as cannot be known but by Gods revealing them to us all Scripture was given by Divine inspiration flesh and blood hath not revealed this to thee a humane light is enough to know other things 5. In the holines of it Psal. 19. 5. by them thy servant is forewarned 1 Tim. 3. 15. the Word of God is able to make us wise to salvation and to furnish to every good worke Christ makes this a cause of the errour and wickednesse in mans life that they doe not reade and understand the Scriptures 6. In the delight and sweetnesse of it Job 23. chap. 12 verse preferred the Word of God before his foode David before thousands of Gold and Silver before the honey and the honey combe Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire wonderfull are thy Testimonies Archimedes tooke great delight in the Mathematicks Austin refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Jesu non erat ibi 7. In that the Devill and Hereticks oppose it the Papists would not have the Bible translated nor Divine service performed in the vulgar Tongue TWo things are to be considered in Divinity 1. The rule of it the Scripture or word of God 2. The matter or parts of it concerning God and man Principium essendi in Divinity is God the first essence principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematicall Writers do Of the Scripture It is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appeares by the light of nature the Heathen had known rules for their Rites Ceremonies and services the Turkes have their Alcoran the Jewes their Talmud the Papists their Decrees neither can any thing be a duty which hath not a rule God revealed himselfe divers wayes to the Fathers Heb. 1. The manner of revealing Gods will is threefold according to our three instruments of conceiving viz. Understanding Phantasie and senses to the understanding God revealed his will by ingraving it in the heart with his owne finger Jer. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron.
15. 1. Heb. 8. 11. Iâ—hn 14. 26. and by intellâ—ctuall visions Num. 12. 6. to the phantasie God revealed his will by imaginary visions to Prophets awake and by dreames to Prophets asleepe Gen. 40. 8. 41. 8 9. Acts 16. 10 10. 3. Num. 14. 4. to the senses God revealed his will and that either by vision to the eye or lively voyce to the Eare Gen. 3 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3 33. 17. And Lastly by writing This Revelation was sometimes immediate by God himselfe after an unspeakable manner or by meanes viz. Angels Vrim Thummim Prophets Christ himselfe and his Apostles The written word forthematter contained in it is called the word of God Rom 9. 6. for the manner of Record the Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matthew 22. 29. John 5. 39. Romans 15. 4. 2. Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light Sometimes with an Epithite the holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. the Sâ—riptures of the Prophets Rom. 16. 26 Some thinke thâ—t Enoch the seventh from Alâ—m wrote but Jude 6. 14. speakâ—th onely of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himselfe to be the Messiah that he ought to suffer began at Moses Luke 24. 27. No doubt if there had beene any more ancient then Moses our Saviour would have alleadged it because all the Scripture that was before him was to give testimony of him Of the authority of the Scripture The Author of the Scriptures was God himselfe they came from him in a speciall and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their braines and those phrases and words by which the notions were uttered 2 Tim. 4. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophesie came not of old time by the will of men but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and worke them to it and in it 2 Sam. 23. 2. The Spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Esay spake Acts 1. 16. 28. 25. The Inscriptions of many Propheticall bookes and Epistles Apostolicall run thus The word of the Lord which â—ame to Hosea Amos Joel Paul Peter JAmes a servant of God and an Apostle of Christ. The proeme that is set before divers prophecies is this Thus saith the Lord and the Prophets inculcate that speech the mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chiefe author It is all one to say the Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture the Scripture saith to Pharaoh Rom. 9. 7. and the Scripture hath shut up all men under sinne Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the holy men of God The efficient principall cause then of the Scripture was God the ten Commandements of which most of the rest is an exposition were writen after a secret and unutterable manner by God himselfe therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appoinment and assistance Exo. 17. 14. Esay 8. 1. Jer. 30. 2. The Scripture is often attributed to the holy Ghost as the Author and no mention is made of the Pen-men Heb. 10 15. The Prophets and Apostles were the Pen-men of the Scripture whose calling sending and inspiration was certainly divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schooles 1 Cor. 2. 13. The Divine authority of thâ— word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sence it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. John 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandements hard and foolish to the carnall minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some bookes if not all as Divine The Turkes at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dreame Plato is termed Moses Atticus Moses speaking Greeke The holy Scripture in it selâ—e is Divine and Authenticall though no man in the world should so acknowledge it as the Sunne in it selfe were light though all the men in the world were blind and could not or would not see it but in respect of us it is Divine and Authenticall when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God That the Scriptures were from God may appeare by reasons contained in or cleaving to the Scripture 1. From the excellency of their matter which is Heavenly the divine and supernaturall matter contained in it It telleth us of such things as doe farre exceed the reach of mans reason and which it was impossible for any man to counterfeit and faine and which being told are so correspondent to reason
things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things foretold and doe finde them fully and plainly acomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principall and clearest which are most obvious and evident are 1. the conversion of the Gentiles to the God of Israel by meanes of Christ. For that was foretold exceeding often and plainly in him shall the Gentiles trust and he shall be a light to the Gentiles Jacob lying on his death-bed said the obedience of the Gentiles shall be to him and David all the ends of the earth shall see the salvation of God and Esay in him shall the Gentiles trust and Malachy my name shall be great to the ends of the earth See Esay 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and embracing the God of the Jewes and the Scriptures of the Jewes by means of Christ whom they see and acknowledge to be the Messias foretold to the Jewes Againe it was foretold that Christ should be a stone of offence to the Jewes that they should reject him and so be rejected by God from being a people doe we not see that to be performed The accomplishment of these two maine prophesies so long before delivered to the world by the Pen-men of holy writ shewes manifestly that they were moved by the holy Ghost That promise Gen. 3. 15. was made 3948 yeeres before it was fulfilled as Sâ—aliger computes it It was foretold of Christ that they should cast lots about his Garments and that his bones should not be broken Looke upon this in the inferiour causes the souldiers that brake the other mens bones and it seemes to be a very hap and chance yet there was a speciall ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plaine Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are aboue the reach of Angels most true and certaine their end was confirmation in sin and Idolatry 7. The CoÌ„mandements are 1. most righteous and equall 2. impartiall they bind all men all in men the affections thoughts consciences and that perpetually Secondly the Threatnings are generall 1 in respect of persons 2. In respect of things Deut. 28. 59 60. 3. The Promises are comprehensive Levit. 26. and strange Exod. 34. 24. of eternall life Marke 10. 29 30. 8. Another reason may be taken from antiquity of the Scripture many wonder at the Pyramids of Egypt being the most ancient structure in the world The Bible containes a continued History from age to age for the space of 4000 yeeres before Christ even from the beginning No writer of any humane story can be proved to be more ancient then Ezra and Nehemiah who wrote about the yeere of the world 3500. Amongst the Grecians some say Homer is the most ancient author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not neere so ancient as those in which the Scripture was written Homer was after Moses 600 and odde yeeres saith Peter du Moulin That which the Egyptians brag of their antiquity is fabulous by their account they were 6000 yeares before the creation unlesse they account a month for a yeere and then it maketh nothing against this argument History is an usefull and delightfull kind of instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their antiquity rarity variety brevity perspieuity harmony and verity Dr Gouge on Exod. 13. 13. that song of Moses Exod. 15. was the first song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were 500 yeeres after this time 9. The power and efficacy of the Scripture upon the soules of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertaine and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him and that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with exceeding and wonderfull rejoycing The holy Ghost by meanes of this word workes powerfully so changing and reforming a man that he â—â—ndes himselfe transformed and renewed thereby 1. It overmasters the soule 2. It separates the heart from lusts and the world 3. Alters and changeth the customes of men 4. It keeps the heart up under the guilt of sinnes against all the power of the divell It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 119. 7. convinceth the obstinaâ—e 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 JAmes 4. 12. 10. If there be a God he ought to be worshipped and he cannot be worshipped unlesse he manifest himselfe to us which he hath done in the Scripture 11. The candour and sincerity of the Pen-men or Amanuenses respecting Gods glory onely and not their owne and in setting down not onely the sinnes of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shewes his disobedience Num. 11. 11. Jonah his murmuring Jon. 1. 4. Jeremy his fretting Jer. 20. 14. David shames himselfe in his preface to the 51 Psalme Saint Marke wrote the Gospell out of Peters mouth and yet the deniall of Peter is more expresly laid down by the Evangelist St. Marke then any other and Paul sets down with his owne Pen his owne faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of 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 zeale 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 heardsmen Jeremy was almost a child Peter JAmes and John were in their ships other Apostles were unlearned before their calling Acts 4. 13. Moses learned of the Egyptians and Daniel of the Chaldeans humane
mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a â—ust rule Lastly It is an universall and perpetuall rule both in regard of time and person ever since the Scripture hath beene it hath been the onely rule in the old Testament to the Law and the Testimony in the new they confirmed all things by the old it directs in every case 2 To all persons this is able to make a Minister yea a Councell a Church wise to salvation to reforme a young man whose lusts are unbridled 119. 9. to order a King 17 Deut. 29. 30. Ob. Faith was before the Scripture therefore the Scripture is not the rule of faith Sol. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet firâ—t it doth not exclude other Ministeriall helps as Prayer Preaching the knowledge of the tongues and the Ministry of the Church these are meanes to use the rule and subordinate to it we need no more rules Therefore it is a vaine and absurd question of the Papists let a man be lockt up in a Study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it judge what I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray heare receive the Sacrament according to the directions of it buy sell cloath our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this Copy followed this rule Psal. 119. 5. 59. 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better expresse an high esteeme of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered 4. The Scripture is necessary In respect of the substance thereof it was alwayes necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to us in writing but onely conditionally and upon supposition God for a long time for the space of 2400 yeares unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to goe on in that way there had beene no necessity of Scripture now more then in that age there was a continuall presence of God with them but now there is a perpetuall absence in that way and the word of God was written 1. For the brevity of mans life See the 5. the 11. Ch. of Gen. The Patriarks were long lived before and after the Floud to the times of Moses they lived some centuries of yeares therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but writing 2. That the Church might have a certaine and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Messâ—as and see all things that were fore-told of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. civill Lawes are written and published that offenders may be excusable The Pen-men had a command from God 1. A publike and outward command as Jeremie 30. 2. and 36. 2 Moses Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2 an inward command by private inspiration and instinct 2 Pet. 1. 21. 5. The Scripture is Pure and Holy It commands all good and forbids reproves and condemnes all sinne and filthinesse it restraines not onely from evill words and actions but thoughts glances Those are frequent adjuncts of the word of God holy pure and cleane Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations it speakes purely of things evill and uncleane It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principall cause God who is the holy of holies holinesse it selfe Esay 6. 3. Dan. 9. 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumentall cause the Pen-men of it were holy men 2 Pet. 1. 21. Prophets and Apostles 3. From its matter the holy will of God Aâ—t 20. 27. the Scripture containes holy and Divine mysteries holy precepts of life holy promises Psal 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us John 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glasse Jam. 1. 23. to fire Jer. 23. 29. to light Psal. 119. 105. The reason of it is because God himselfe is pure most pure Psal. 92. ult Hab 1. 13. It is pure 1. Formally in it selfe there is no mixture of falshood or error no corruption or unsoundnesse at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure John 15. 3. and 17. 17. Act. 20. 32. It begets grace Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Act. 20. 32. Ephâ—s 4. 11. 12. The assertory part is pure what it affirmes to be is and what it dâ—nyes to be is not Psal 19. 7. and 93. 5. Jam. 1. 18. 2 What it promiseth shall be performed and what it threateneth shall be executed Numb 23. 19. 1 Sam. 2. 30. Zach. 1. 6. 3. What it commandeth is good and what it forbiddeth is evill Deut. 4. 8. Psal. 119. 108. and 19. 8. 9. Rom. 7. 12. In other Bookes some truth is taught some good commended some kinde or part of happinesse promised But in the Inspired Oracles of God all truth is taught all goodnesse commanded
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and cleare light of the Gospell should be to no purpose if the Scriptures should not â—e plaine in things necessary to salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weaknesse of our understanding corrupted by naturall ignorance or blinded by divine punishment and câ—rse therefore it no more followes from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Bookes of Euclide are not perfect elements of Geometry because there are some abstruse theoremes in them which every vulgar Geometrician can not demonstrate or that Aristotles Organon is not a perfect Systeme of Logicke because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plaine and obscure in a threefold respect 1. They are plaine and easie to be understood by all men in Fundamentals and the Speciall points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unlesse by those whose minds the God of this world hath blinded if they be obscure in some lesse principall and circumstantiall matters there is need of interpretation that the meaning may be more clearely unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plaine and pe picuous to whom alone it is destinated and whose minds the Holy Ghost will inlighten by the Scripture John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19. 7. Matth. 11. 5. and 25. 25. Psal. 9. 10. 12. 13. 14. Yet the flesh and unregenerate part in them puts in impediments but that Ignorance is removed at last Luke 8. 10 The reprobates continue involved in perpetuall darknesse and blinded with Ignorance hypocrisie covetousnesse pride and contempt of divine learning even seeing they see not Psal. 36. 3. Esay 29 9. Jer. 5. 21. Esay 6. 9. 2 Cor. 3. 14. there is a vaile over their hearts 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then in a Trades-man and Husband-man yet it is an 〈◊〉 Rule to every one in his Vocation 2. Of capacities and wits for every one hath his measure of gifts so among Ministers some understanâ— the Word more obscurely some more plainly yet it is to all a perfect rule according to the measure of Gifts 3 Of times all things are not equally obscure or perspicuous to all ages many things are better understood now then in times past as the prophesies and predictions of Christ and the times of the Gospell so in the Mysteries of the Revelation the exposition rather of moderne Interpreters then Fathers is to be received because in our times not theirs there is an accomplishment of those Prophesies and many things were more clearely knowne by them in those dayes the Ceremonies and Types of Moses his Law were better perceived by the Jewes then us God the Author of the Scripture could speak perspicuously for he is wisdom it selfe and He would speake so because he caused the Scripture to be written to instruct us to our eternall salvation Rom. 15. 4. and he commands us to seek in the Scripture eternall life We do not account the prophecy of Esay touching Christ which the Eunuch read to be a dark and obsure prediction but wee know it was cleare and plaine enough though the Eunuch a raw Proselyte understood not the meaning of it The Fathers proved their opinions out of the Scriptures therefore the Scriptures are more clear then the writings and commentaries of the Fathers To every one which readeth with humility and invocation of God the Booke of the Apooalypse the obscurest and hardest Booke to understand of all other blessednesse is promised which when it cannot beâ—all to any that understandeth nothing it is manifest that the promise of blessednesse includeth a warrant of understanding of it so much as is necessary to salvation We affirme that many places in the Scripture are very obscure and that either from the obscurity of the things as in the Prophesies of future things the event must interprete them as Daniels Prophecies of the foure Monarchies were in times past very darke but easier since when all things were fulfilled so the comming of Antichrist in the new Testament drew the Fathers into divers opinions so even yet there are many things obscure in the Revelation which are not accomplished So those things which are spoken of the Messiah in the old Testament are either not understood or not fully without the new Testament Sometimes the ambiguity of words breedes a difficulty as I and the Fathers are one the Arrians understood it of a union of will as when Christ prayed John 17. that the Disciples might be one Hitherto may be referred those places which are to be understood allegorically as the Canticles the first Chapter of Ezechiel 3. Some places are obscure from the ignorance of ancient Rites and Customes as that place 1 Cor. 15. 29. of Baptizing for the dead is diversly explained by interpreters both old and new There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custome of some who Baptized the living for the dead Piscator Bucane say the custome of the ancient Church is noted here who Baptized Christians at the Graves that so it might be a symbole of their beliefe and confession of the Resurrection of the Dead Tarnovius proves that that rite was not in use in the Apostles time Calvin interprets it of those who were Baptized when they were ready to die but Beza thinkes by Baptizing is understood the 〈◊〉 of washing the bodies before the Buriall Andreas Hyperius sheweth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae Estius and Dr. Hall on the hard places of Scripture Divers reaâ—ons may be rendred why God would have many things in the Scripture obscure and difficult 1. To
the Evnuch and Luke 24. 45. also the divers expositions of old and New writers The first place is directly against them for teaching that it is the gift of Gods Holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luke 24. 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers or the word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the word and that in the highest and most excellent degree of Ministery in the world which was the Aposâ—leship The cause oâ— want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not cleerly paricularly and sufficiently know them For that place in the 8th of the Acts it is to be understood comparatively viz. that a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the indeavor of the Eunuch searching the Scriptures by sending of Philip will never suffer those which seek him in carefull reading of his word to goe away ashamed without finding that which they seeke for in directing unto him some lawfull sufficient ministery to instruct him by The mystery of the Gospell then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himselfe in reading of it The multitude of Commentaries was not so necessary because the Scripture might have beene understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate expositions on the Scripture That was a witty speech of Maldonates on Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset Secondly These Commentaries are publisht that the Scriptures may better and more easiely be understood 3. The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many commentaries of the Ancients upon the Creed as Ruffinus Augustine Cyrill Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezechiel Zachary or throng of much matter in few words as are in the Old Testament the Poeticall Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophesie of Hosea CHAP. IX Of the Interpretation of Scripture THis question divides it selfe into 3 parts First concerning the divers senses of the Scripture Secondly to whom the chiefe authority to expound Scripture is committed Thirdly what meanes must be used in the interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is 2 fold One of the words which is called version or Translation this hath been handled already 2. Of things which is called explication the finding out of the meaning of any place which is more Theologicall the other being rather Grammaticall And this signification of the thing they commonly call the sence Nehem. 8. 9. Interpreting Scripture is 1. Ancient Nehem. 8. 8. 2. Honourable Marke 4. 34. The Scripture hath often two senses one of which the latter Divines call Literall Grammaticall or Historicall another mysticall or Spirituall The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand The right expounding of Scripture consists in 2 things 1. In giving the right sense 2. In a right application of the same 1. Cor. 14. 3. The Literall sense is that which the letter it selfe or the words taken in their genuine signification carry And because the genuine signification of the words is that in which the Author useth them whether speaking properly or figuratively therefore the literall sense is subdivided into plaine and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith 10. John 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jewes The mysticall of spirituall sense is that in which the thing exprest in the literall sense signifieth another thing in a mystery for the shadowing out of which it was used by God The waters of the Floud with which the Arke was upheld signified Baptisme by which the Church is saved under the new Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passeover unto the Lord is spoken figuratively the other words properly The mysticall sense is the bones of Christ were no more broken then of the Paschall Lambe which did signifie Christ. The Papists say the literall sense is that which is gathered immediatly out of the words the spirituall which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegoricall Tropologicall Anagogicall they say that the Scripture beside the literall sense may have these also The Allegoricall sense is when the words of the Scripture besides the plaine historicall and literall meaning signifie something in the new Testament which belongs to Christ or the Church as Gal. 4. besides the truth of the story of the bond and free-woman Saint Paul applyeth it unto the two Testaments Tropologicall when the words and deeds are referred to signifie something which belongs to manners as Paul 1 Cor. 9 teacheth from that place Deut. 25. thou shalt not muzle the mouth of the Oxe that treadeth out the Corne that things necessary are to be allowed to Pastors Anagogigall when words or deeds are referred to signifie eternall life as Psal. 94. I sware unto them they shauld not enter into my rest this is litterally understood of the rest in Canâ—an but applied by Paul 4 Heb to life eternall Becanus saith as there are 3 Theologicall vertues Faith Hope and Charity so there are 3 mysticall sences The allegoricall answers to faith the Anagogicall to hope the Morall to Charity Jerome saith he excelled in the literall sense Ambrose in the Allegoricall Augustine in the Anagogicall Gregory in the Morall The Papists erre three wayes in
both visible and invisible CHAP. VI. GOd is exceeding Great 1 Kings 8. 42. 2. Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2. 3. and 145. 3. Tit. 2. 13. God is Great and greatly to be praised and who is so Great as our God He is Great 1. In his nature and essence 2. In his workes 3 In his authority His name is Great Jer. 10. 6. 11. Josh. 7. 9. his power is great Psal. 147. 5. His Acts are great Psal 111. 1. his judgements are great Exodus 7. 4. He is great in counsell Jer. 32. 19. and mighty workes Deut. 32. 4. There is a double Greatnesse 1. Of quantity or bulk and that is an attribute of a body by which it hath very large bodily dimensions as a mountain is a great substance the Sun a great body and this cannot be found in God who is not a body but an Immateriall essence 2. Of Perfection worth and vertue and that is abundance of all excellencies and largenesse of whatsoever makes to perfection of being and this is in God He is so perfect every way that he stands in need of nothing God is absolutely and simply Perfect because he hath all things which are to be desired for the chiefest felicity He is pefect 1. In the highest degree of perfection simply without any respect or comparison secondly he is perfect in all kindes 1. John 1. 5. John saith he is light in which there is no darknesse that is Perfect and Pure without the least mixture of the contrary the Authour and cause of all perfections in all the creatures they are all in him but more perfectly and in a perfecter manner God is most absolutely Perfect Job 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture attributed to God which signifie this are 1. Schaddai which is as much as one sufficient to help himselfe or one that gives nourishment to all other things and therefore Gen. 17. 1. when God was to make a Covenant with Abraham to leave all earthly things and so trust in him onely he brings this argument that he was such a sufficient God 2. Gomer The verbe is used five times in the Psalmes as much as Perfect from the effect because God doth continually preserve to the end 3. Tom. Job 37. 16. It signifieth both Simple and Perfect 4. Calil à Col. omnis that in which all good things are God is perfect 1. Essentially he is Perfect in and by himselfe containing in him all perfections eminently Matth. 5 48. He hath all needfull to a Deity 2. Nothing is wanting to him he hath no need of any other thing out of himselfe Job 22. 2. 3. Psal. 16. 2. 3. Originally he is the cause of all perfection what hast thou which thou hast not received Jam. 1. 17. 4. Operatively all his workes are Perfect Deut. 32. 4. A thing is Perfect 1. Negativè which wanteth nothing which is due by nature to its integrity 2. Privativè which wanteth no perfection and so God onely is Perfect 2. God is Great in his workes Deut. 4. 36. Gods Perfection stands in an Infinitenesse of goodnesse Matth. 19. 17. wisedome Rom. 11. 33. power Gen. 17. 1. perfect wisedome goodnesse righteousnesse moderation holinesse truth and whatsoever may possibly be required to grace and commend an action that is found in the whole course and frame of Gods actions the worke of Creation is a perfect worke he made all things in unsearchable wisedome no man could have found any want of any thing in the world which might be reasonably desired no man could have found there any evill thing worthy to be complained of The worke of Providence is perfect all things are carryed in perfection of wisedome justice and goodnesse So is the work of Redemption likewise Perfect The perfectest measure of justice wisdome truth power that can be conceived of doth shew it selfe forth in that work Reason Such as the work-man is such must the work be a perfect Artists workmanship will resemble himselfe The perfection of God is his incomprehensible fulnesse of all excellenciâ—s He is absolutely and simply perfect Ob. Why doth God use the help of others Sol. Not out of need as the Artificer his Instruments so that he cannot work with them but out of choyce and liberty to honour them the more Hence sometimes he will use no meanes at all sometimes contrary meanes to shew that they help not and that we should not rely upon them Ob. Why is there sinne in the world seeing God needs not any glory that comes to him by Christ and by his mâ—rcy in pardoning of sinne why doth he suffer it Sol. Because sinne is not so great an evill as Christ is a good and therefore God would not have suffered sinne if he could not have raised up to himself matter of honour God makes an antidote of this poyson Ob. How comes it to passe that God makes one thing better then he did at first as in the creation all things had not their perfection at first Sol. Those things were perfect ex parte operantis he intended not they should have any farther perfection at that time the essence of nothing can be made better then it is because it consists in indivisibili God makes not out graces perfect in us because he aymes at another end Gods Perfection hath all imperfections removed from it 2 Tim. 2. 13. Titus 1. 2. Jam. 1. 3. There be 6 imperfections found in every creature 1. Contingency 2. Dependance 3. Limitation 4. Composition 5. Alteration 6. Multiplication Now God is free from all these He is 1. a necessary essence 2. Independent 3. Unlimited 4. Simple 5. Unchangeable 6. Wholly one Three of these viz. Gods Simplicity unlimitednesse in respect of time and place and unchangeablenesse I have handled already I shall speak of the other three when I have dispatched this attribute of Gods Greatnesse or Perfection 3. God is Great in his Authority I have shewed already that he is Great in his nature and essence and also in his workes now his Greatnesse in Authority is to be considered He is a Great King he hath Soveraign absolute and unlimited Authority over all things they being all subject and subordinate to him for at his will they were and are created This is signified by the Title of the most High so frequently given him in Scripture He is the High and lofty one Isay 57. 15. 1. In respect of place and dwelling he is in heaven Eccles. 5. 2. above the clouds 2. In respect of essence he is High indeed unexpressibly high the high God Gen. 14. 22. the Lord most High Psal. 7. 17. 3. In respect of Attributes he hath more wisedome power justice mercy then all creatures 4. In respect of State and dominion he is exalted in Authority power jurisdiction he is above all as Commander of all God hath
when did I take it into consideration When did I once offer it to the serious meditation of my minde When did I say to my selfe how doth this great ball of earth remaine unmoveable in the midst of this wide and spacious Heaven Why doth it not reele or totter toward the North or South the East or West or now upward now downward What hand doth hold it up and that so stedfastly that for thousands of yeares it hath not moved surely some potent and intelligent workman hath in such a wonderfull manner reared up and founded this building That is he whom we call God why do I not fasten in my selfe a more sure and firme notion of his being and a more lively firme and effectuall acknowledgement of his excellencie We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitfull meditation of this great act of God among the rest for any good spirituall and holy intent Schollers sometimes in their Philosophicall studies stumble upon these questions and set their witts on worke to find out the natural reason of them but alas in how unsanctified a manner so as not at all to inforce the thing upon their soules for making of them more thankfull and obedient But for the plaine man that is no Scholler though he have wit enough for all things else yet hee hath no wit to enter upon these cogitations and when he findeth the matter so farre above his reach yet to tell himselfe that this is one of Gods workes and so to call on himselfe to feare know and obey him this this is that we must every man lament in himselfe as a just and due cause why the Scripture should ascribe brutishnesse unto us and we unto our selves and why wee should present our selves before the divine Majesty with bashfull and lowly confessions of our wrong done to God in robbing him of the honour due unto him for his workes which our selves have the fruit of Secondly to our selves in depriving our selves of the best and most excellent fruit of them which is to be led by them above themselves unto him This may exhort every one of us to take this work of God from David and to make it as it were our theame or the object of our meditations Whosoever applyeth himselfe to raise up such thoughts shall finde a great unaptnesse in himselfe and a kinde of wearinesse to them with a vehement inclination to entertaine other fancies and the Devill will take occasion hence to disswade him from doing the duty at all as if it were as good omit it as performe it so weakly it is a false tale which Satan tells for God hath promised acceptance to the weakest endeavours in calling himselfe a Father but to accept of the non-performance he hath never promised for even a Father cannot do that Lastly we must learn to seeke unto God and trust in him for spirituall stability of grace in our soules and must thus importune him Lord when there was never an earth thou mad'st one and didst lay the foundation of it so sure that no force nor skill can move it O thou canst also create a frame of holinesse in my heart and soule and so stablish settle and confirm it that it shall never be moved I beseech thee and trust that thou wilt do this as thou hast done the former One prime use to which we must improve these naturall benefits is to quicken our prayers and confirme our faith in begging and expecting such as are spirituall When God will confirme the faith of his people and winne them to call upon him for good things he puts them in minde of these wonders in nature they must make use of them therefore for this purpose â—The second Element is water so necessary a creature as nothing can be more dangerously or uncomfortably wanting to the life of man It is an Element moyst in some degree and cold in the highest therefore it cooles the body and tempers the heate that it grow not excessive It hath manifold uses constantly 1. We and our Cattel drinke of it and neither can continue without water or something made of it our bread must be kneaded with it and our meate boyled with it 2. It serves to wash our bodies and the apparell wee weare if our hands and feete were never washt what an evill smell should we carrie about 3. It makes the earth fruitfull The Husband-man looseth his labour if after sowing there come no raine it is 1. Of large and common use no Countrey can want it neither rich nor poore man nor beast 2. Of constant use we must have it daily or something made of it and our beasts also 3. Very profitable we drinke it and wash with it and our meate is prepared by it and beasts drinke it It reprehends us that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God and praising him for it A secret Atheisme prevailes in our hearts which is the cause of this great blockishnesse and ingratitude and corrupts all things to us and forfeits them provokes Gods justice against us Say Lord thou mightst justly choak me for the time to come for want of water that have not been particularly thankfull to thee for this mercie Wee should bring in the parcels of Gods goodnesse for bread water fire when thou washest thy hands let thy heart be lifted up to God that made the Element Say O that I could praise love and obey him that hath done this for me The usefulnesse abundance and easinesse to come by doth highly commend this benefit and the giver of it shewing water to be very good and our selves much beholding to him that giveth it Aunciently in those warmer Countreys especially water was the usuall drinke of men therefore in the description of the cost of famillies in house-keeping when we read of so many Oxen and Sheep slaine and so much meale and fine flower we reade not of any wine which would have been mentioned if it had been usually drunke 3. The Aire or all the void place betweene the clouds and the earth giving breath of life to all things that breath this is the third Element light and subtill moving upward not downeward because it hath no heavinesse in it It is divided into three regions or stages The highest is said to be exceeding hot and also dry because it is neare the fiery Element and starres by the force of whose beames it receiveth the heate which also is much encreased by following the motions of the Heavens The lowest region is they say hot and moist hot by the reflection of the Sun-beames meeting with the earth and moyst from its own proper nature and by reason of the vapours exhaled out of the earth and water or rather it is variable now bot now cold sometime temperate differing according to times and seasons of the yeare and places also or severall climates The middle
aloft in the aire Zanchius saith there are foure sorts of Meteors others make but 3. sorts 1. Fiery which in the Supreame Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come neare the nature of aire as winds 3. Waterie which retaine the nature of the water as snow and raine 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storme doe his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus et vapor smoake is of a middle nature between earth and fire vapour betweene water and aire If it come from the earth or some sandy place it is fumus a fume or kind of smoak if it come from the water or some watery place it is a vapour Vapours or exhallations are fumes raised from the water earth by the heavenly bodies into one of the 3. Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceedes the tumbling noise which we call Thunder The Earth sends out partly by its owne innate heate and partly by the externall heate and attraction of the Sun certain hot and dry steames which the Philosopher calls exhalations and these going up in some abundance are at last enclosed within some thicke cloud consisting of cold and moist vapours which finding themselves straightned do with violence seeke a vent and breake through the sides or low part of the cloude There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud untill it breake forth into a loud and fearfull cracke Then the exhalation by its heate incensed in the strife proves all on a flame as it comes in the aire and that is Lightning Lastly the exhalation falling downe upon the earth is so violent that sometimes it breakes trees sometimes it singeth and burneth what it meetes mith it kills men and living creatures and in the most abundance of it there is a Thunder bolt begotten through exceeding great heate hardning the earthy parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearefulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his comming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Job 40. 9. with this question Canst thou thunder with a voyce like God speake terribly and with as big and loud a voice as thou canst and if thy voyce be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my selfe to be thy equall and Elihu reasoned for God by consideration of this great worke David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this worke not immediately but mediately using naturall and ordinary causes according to his owne good will and pleasure for the effâ—cting thereof There doe arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heate and influence of the Sun and other Planets or constellations partly breathed out of the earth by the naturall heate thereof Whereof some are hot and moist being as it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers thinke of which two as of the matter are brought forth these strange things which wee see in the aire and among the rest Thunder Though thunder bee first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before wee heare the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the eare This is done for the benefit of the world that by shaking of the aire it might bee purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thicke grosse and unwholsome for our bodies for this is one speciall end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much raine because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it selfe such windy fumes as it meetes withall in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turne all this to a spirituall use viz. to instruct us in the feare of him that is Lord of Hoasis who shews his greatnesse in these mighty deedes of his hand to which purpose alwayes the Scripture speakes of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our mindes to encrease in the knowledge of his excellencie and our hearts in the love and feare of him All his works are therefore exhorted to praise him because wee by all should learn his praise and greatnesse How able is God to destroy sinners how quickely and in a moment can hee bring them to ruine let him but speake to the thunder haile tempest and they will beate downe and consume his adversaries before his face ô then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderfull in making and ruling the clouds This is a work which God doth often alleadge in Scripture to prove his greatnesse Job 37. 26. Hee bindes
1. p. 74 Preaching whether it be divinely inspired as well as the word written l. 1. p. 25 Predestination what it is l. 3. p. 4 5 Predictions the truth of the Scriptures predictions proves it to be of God l. 1. p. 14 15 The difference betweene the predictions of the true Prophets and those of the Heathen l. 1. p. 15 Prescience what it is in God l. 2 p. 67 Properties of the Scripture l. 1 p. 130 to 171 Proverbs why so called and who best expounds them l. 1. p. 55 56 Providence that there is a Providence l. 3. p. 125 What providence is the extent of it l. 3. p. 125 126 The kinds of it l. 3. p. 127 128 The degrees and parts of it l. 3 p 128 129 Psalmes how called and divided by the Hebrews l. 3. p. 54 55 The chiefest part of Scripture and often quoted in the new Testament ibid. Who best interprets the Psalms ibid. Pure the Scripure is pure and holy l. 1. p. 136 137 138 R RAine what it is the usefulnesse of it l. 3. p. 50 51 52 Rainbow the cause of it and what the colours in it signifie l. 3. p. 52 Reading all are commanded to read the Scriptures l. 1. p. 32 33 What reading of the Scriptures is l. 1. p. 35 36 It may be the instrument of regeneration ibid. How the Scripture is to be read l. 1. p. 36 37 The Papists will not suffer the Scriptures to be read by the people l. 1. p. 303 Religion not a humane invention l. 2. p. 131 Reprobation what and the object of it l. 3. p. 10 Reveale God reâ—â—aled his will three waies to our fathers l. 1 p. 7 8 We must now expect no further revelation l. 1. p. 65 Revelation why so called l. 1. p. 81 The subject of the Booke it is Canonicall l. 1. p. 81 Difficult l. 1. p. 82 83 Who best interpret it l. 1. p. 83 Rivers their originall and use l. 3. p. 59 Romans that Epistle is an Epitome of Christian Religion l. 1. p. 73 Who best interpret it ibid. How we may most profitably read it l. 3. p. 11 Rule the Scripture is the rule of faith and life l. 1. p. 132 133 134 Ruth why so called and who best expound it l. 1. p. 50 S SAmuel why so called and who best expounds both books l. 1. p. 50 51 Scripture the rule of Divinity l. 1. p 7 The rule of faith and life l. 1 p. 132 133 134 VVhy it is called Scripture and the divers Epithites given to it l. 1. p. 8 The authority of the Scripture l. 1. p. 8 to 25 The description of Scripture l. 1. p. 11 It was no device of mans brain l. 1. p. 25 It hath its authority from it selfe not the Church l. 1. p. 25 to 31 The Scriptures are to be read by the common people l. 1. p. 30 to 35 It crosseth humane wisdome l. 2. p. 14 VVho contemne and unreverently handle the Scriptures l. 1. p. 39 40 41 What parts of Scripture have been questioned l. 1. p. 65 66 75 79 80 Some titles and Subscriptions are not part of Scripture p. 66 Whether any bookes of the Scripture be lost l. 1. p. 116 117 Sea the largenesse and usefulnesse of it l. 3. p 60 to 63 Sence of Scripture what it is l. 1 p. 171 172 173 Septuagint Translation l. 1 p. 96 97 Ship the materials and uses of it l. 3. p. 65 Simple God is most Simple l. 2 p. 26 27 Soule its excellency l 2. p. 10 It is Immortall l. 3. p. 117 118 Spirit God is a Spirit l. 2 p. 23 24 Consectaries of it l. 1. p. 25 26 Starres their nature and usefulnesse l. 3. p. 74 Sunne the name nature and usefulnesse of it l. 3. p. 70 71 Syriack Translation l. 1. p. 98 T TEmptation how Gods temptations and Satans differ l. 3. p. 112 Testament why the Scripture is called a Testament l. 1. p. 34 The Scripture is distinguished into the books of the old and new Testament l. 1. p. 44 The Bookes of the old Testament were written in Hebrew ibid. Of the new in Greek l. 1. p. 62 63 The Books of the old Testament how divided l. 1. p. 45 47 The new Testament how divided and who best expounds it l. 1. p. 62 The number of the Bookes both of the old and new Testament l. 1. p. 46 Theology what it is l. 1. p. 2 Thessalonica the chiefe City in Macedonia l. 1. p. 74 Who best interprets the Thessalonians ibid. Thunder what it is l. 3. p. 45 A great worke of God and the use of it l. 3. p. 45 46 47 Timothy what it signifieth who best interprets both the Epistles l. 1. p 74 Titus what it signifieth like the first to Timothy who best expounds it ibid. Traditions what they signifie l. 1. p. 150 151 153 The severall kinds of them p. 155 Reasons against the Popish Traditions l. 1. p. 153 154 The Papists arguments for Traditions answered l. 1 p. 158 159 160 Translate the Scriptures ought to be translated into vulgar tongues l. 1. p. 33 34 Vulgar Translation is very faulty l. 1. p. 122 123 124 Trees their nature and usefulnesse l. 3. p. 68 to 71 Trees of life and of knowledge of good and evill why so called l. 3. p. 122 123 Trinity There are three distinct Persons in the Trinity l. 2 p. 126 to 132 True The Scripture is True and certaine l. 1. p. 131 132 God is True l. 2. p. 94 95 96 97 V VErsion The severall Versions of Scripture l. 1. p. 94 95 96 Vertues what in God and man l. 2. p. 78 79 Vulgar whether the Vulgar Latine be Authenticall l. 1. p. 122 123 It is very faulty l. 1. p. 123 to 127 W WAter the use of that Element l. 3. p. 36 37 Will what it is and what in God l. 3. p. 68 69 Winds are a great worke of God l. 3. p. 53 54 Wisdom what it is God is most wise l. 2. p. 64 65 66 Word why the Scripture is called the Word and why the Word of God l. 1. p. 8 Works the Workes of God divided l. 3. p. 1 2 Wrong sin wrongs God divers waies l. 2. p. 75 76 Z ZEchary why so called and who best expounds it l. 1 p. 61 Zephany why so called and who best expounds him ibid. FINIS * Quia de advisamento â—ssensu consilij nostri pro quibusdam or duiâ—s urgentibus negotijs nos Statum dâ—fensionem Regni nostri Angliae Ecclesiae concernentibus â—uoddam Parliamentum nostrum apud Civitatem Westmonasterium tertio die Novembâ—is proximo teneri ordinavimus Jer. 7. 25. and 35. 15. * Those Gentlemen of the House and others that live neere Westminster may heare 500 Sermons yearly at least one every Morning and foure every Sabbath Foxe in his Booke of Martyrs Speeds Chronicle Chap. 24. p. 858. * Jer. 9. 3. Jude 3. v.
argument of doing good to us His name is the more magnified by how much we are more vile We should ascribe unto his Name all the mercies we enjoy giving all the praise from our selves wholy to him God for his Names sake hath made and redeemed us * Hereby we may judge which is the true Religion what Doctrine is sound pure and of God and what corrupt and from men That Doctrine which setteth forth the praise of God commeth from Heaven but that which is from men advanceth the power pride and merit of man John 7. 18. Ephes. 1. 6. 2. 4. Rom. 3. 21. * Duobus modis referâ—i aliquid ad Dei gloriam dicitur Primum formaliter explicitè quando aliquis cogitat cum animo hoc sibi agendum esse quia nomini divino sit gloriâ—sum Deinde virtualiter implicitè cum quis divinae studens gloriae eoque nihil facere decernens nisi quod legi congruat ad hoc gratiam Dei quotidie exposcens boni quippiam facit de universali fine actu non cogitans sed solùm particularis finis bonum intendens Vossâ—us in Thesibus Though we can not actually intend Gods glory alwaies in every thing yet we should virtually To glorifie is to manifest ones excellency as appeares John 17. 4. compared with verse 6. See of glorifying God Church his miscelanies p. 11. to 18. * 1 Cor. 15. 42 43. There is say the Schooles beatitudo objectiva so whatever is the chiefest good of the soule is the soules blessednesse 2 Formalis when the soule and its beatifying object are united as the fruition of God The soule is here united to God remorely and imperfectly there immediately and perfectly 2 Sam 22. 47. 1 Kings 1. 48. Paul intitleth him God blessed for ever the onely blessed Potentate Vide Amesium Psalm 1. 1. * Beatitudo status est omnium bonorum aggregatione perfectus Boetius de consol Phil. 1 Tim. 6. 15. * He that is the cause of all welfare to other things and makes them in their severall kinds happy he must needs be therefore most happie himselfe God is the auâ—â—our of all blessednesse Psalm 132. 1 2. Aristotle Happinesse is taken two waies 1 Octjectively for the object wherein one is happy as Gods infinite essence is the object both of Gods Angels and mens happinesse 2 Formally for those acts whereby we possesse that object God is happy formally because he knoweth loveth and enjoyeth himselfe therefore it is said our goodnesse extendeth not to him so Angels and men are formally happy when they know and enjoy God We should praise God 1. Intensivè Psalm 36. 10. 103. 1. 3. Extensive with all praise Psalm 9. 14. and for all mercies Psalm 71. 7 8. Dicique beatus aâ—te obitum nemo supremaque funera possit Consectaries from Gods Blessednesse The happinesse of man consists in the enjoying of God All other things are no otherwise means of happinesse or helpes to it then as we see and taste God in them We must account our selves happy in this thing wholy and onely in that God is ours Happinesse is the enjoyment of good commensâ—â—ate to our desires * Bish. Lake a Man in the state of blessednesse can not see God absolutely as he is in himselfe for that which is Infinite can not be comprehended of that which is limited Visio beatifica est cognitio non comprehensiva sed quidditativa But God doth manifest himselfe so farre forth as a creatuâ—e is able to know him As a vessell may be filled with the water of the Sea but it can not containe all the water in the Sea The Apostle saith we shall know God even as he also is knowne But as is not a note of equality but of likenesse As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity * The Word â—ssence or Trinity are not found in Scripture but Essence is duely derived thence for seeing God saith that he is Essence is fitly ascribed to him Trinity hath a sufficient ground there are three that beare witnesse in Heaven 1 John 5. 7. The word person is extant Heb. 1. 3. therefore these words are rightly used in the Church Ephes. 1. 17 18. Par on Rom. 11. 23. Exod. 33. 20. 1 Cor. 13. 9. * Si rectè dicuntur tres Elohim etiam rectè dici possit tres Dii nam Elohim Latinè sonat Dii vel Deuâ— Drusius de quaefiâ—â—s per Epistolam Epist. 6â— Sic concidit gravis querela expostulatio viri Dâ—cti adversus libri cujusdam titulu De tribus Elohim Non n. voluit author libri illius voce Elohim propriè significare Personas ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Divinis cum Scriptura aperiè contra flet que â—estatur Deum nostrum esse Deum unum Non â—ic erravit aut cecutiit doctus ille Theologus ut diceret doceres Tres esse propâ—ie loquendo Elohim Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium ipse huc resciciem eò volâ—s in libri quem de S. S. Trinitate scribebat titulâ— alludere catachâ—esi non infrequenti sed â—â—ainaria Capel Davidis Lyra. * Matth. 28. 19. John 5. 26 27. The Father is the fountaine and originall of all the Deity and the cause of the Sonne which the very woâ—d Father signifieth therefore he is said to be unbegotten and hence the name God is often peculâ—arly and by an excellency given to the Father in Scripture Psalm 2. 17. proves that the Father begets and the Sonne is begotten of the Father Galat. 4. 6. See John 15. 26. 14. 26. Haec est differentia inter essentiam divinam personam divinam Essentia divina est communu pluribus divinitatis personis Persona autem una alteri non est communicabilis Vnde Pater non est Filius nec Filius Pater 2 Essentia divina est una Personae plures Wendelinus * Persona est individuum subsistens vivum intelligens in communicabile non sustentatum ab alio nec pars alterius Persona igitur non est â—ssentia quae pluribus est communicabilis Personae vox non hic sigâ—sicat ossicium aut relâ—tionem ut persona principis vel vultum visibilem speciem gestum vel formam alterius representamem ut Personae in drammate sed modum quo essentia divina subsistit Quinescis Triâ—â—tem ito ad Jordanem See John 15. 26. The Hereticks that are Antitrinitarians See John 8. 58. Psalm 2. 12. Paulus Samosetanus more fitly Semisathanas held Christ was but a meere man Matth. 6. 6. See Acts 4 24. 25 26 27. John 8. 54. God purchased his Church with his blood Acts 20. 28. John 1. 1 2. 1 Cor. 8. 6. By the Apostle Christ is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine
of the Interlineary version put forth by Arias Montanus for the finding out the sence and genuine signification of all the Hebrew and Greek words Amongst many and divers Latine translations there was one more common then the rest of the Old and New Teâ—â—ament usually called the vulgar because it was of vulgar use and received by many Who was the Author of this Edition it is not manifest Some say it was more Ancient then that of Jerome Jerome wrote pure Latine being skilfull in the Latine tongue but the vulgar transâ—ation is barbarous in many places Therefore Pagnine Maldonate Esâ—ius Sixtus Senensis Burgensis Valla Lindon deny it to be Jeromes that was translated from the Hebrew by the Greek and not by Jerome but by some uncertaine and unknown Authour saith Whitaker Bootius in the Index of his Sacred Animadversions ascribes it to Jerome Vide Whitakerum de Scripturis Quoest. secund controversiae Cap. Sexto Waltheri officinam Biblicam The Geneva translation for the French and our last translation for the English and Deodate for the Italian are the best which is now set out in English Diodatus noster in eximia Bibliorum Italicorum versione saith Spanbemius The question betwixt us and the Papists now cometh to be considered which of these Editions is authenticall that is which of it selfe hath credit and authority being sufficient of it selfe to prove and commend it selfe without the help of any other Edition because it is the first exemplar or Copy of divine truth delivered from God by the Prophets and Apostles This in respect of the old Testament is the Hebrew and in some Chapters of Daniel and Esra the Chaldee and in respect of the New Testament is the Greeke all other Editions are but of humane authority This proposition true in it selfe is yet divers wayes opposed by the Papists whose opinions may be set downe in three propositions 1. That the Hebrew and Greeke Text are corrupt and therefore not Authenticall for the fountaine is to be preferred before the streames if it come unto our hands uncorruptly The Book of Moses which by Gods Commandement was preserved in the Arke and that very Gospell written by Matthew those autographs saith Morinus are certainely the rule of all versions The second proposition is that the 70. Translaters were not so much Translaters as Prophets who wrote by divine inspiration so that their translation had been authentique if it had come to our hands purely and had not perished The third is that the vulgar Translation is of authentique authority and ought so to be received neither may any man presume to reject it upon any pretence they say it hangeth betweene the Hebrew and Greek as Christ did between the two Theeves To these 3. Propositions we oppose 3. which are most true and shall prevaile 1. The Hebrew of the old Testament and the Greeke of the new is the authentique Edition and the pure fountain of divine truth 2. The 70. were not Prophets but Translators 3. The vulgar translation neither is authenticall nor perfect neither ought it in any case so to be esteemed Reasons Proving that the Hebrew of the old Testament and the Greeke of the New are authenticall and pure To prove our first Proposition these arguments may be brought The Hebrew of the old and Greek of the New Testament are the very Scriptures which came immediately from God the very particular and individuall writings both for Character and stile of Speech yea the dialect as well as the matter of them is immediately by inspiration from from above and written by holy men as they were moved by the holy spirit what Edition therefore is worthy to be compared to this When we speake of the originall and authenticke Text of the Holy Scripture that is not to be so understood as if we meant it of the Autographs written by the hand of Moses or the other Prophets or Apostles but onely of the originall * or the primogeniall Text in that tongue out of which divers versions were derived according to the variety of tongues 2. For a long time before the Birth of Chirst the Hebrew was not only the alone authentique Copy but the only Edition which was extant in the world In the dayes of Moses the Kings of Israel and the Prophets before the Captivity what Edition of Scripture had the Church but the Hebrew what did the Jewes read in their Synagognes and in their solemne meetings but onely this Hebrew Edition After the time of Christ for the space of 600 yeeres the Hebrew Edition of the old Testament and the Greeke of the new were held Authentique and no other 3. If any thing be erroneous doubtfull lesse emphaticall or improper or if in the Articles of religion any doubt or difficulty arise which cannot be decided out of translations we must necessarily then have recourse to the Hebrew of the old and the Greeke of the new Testament as Augustine witnesseth and Jerome in lib. Contra Helvidium Beliarmine grants that sometimes we must have recourse to the Hebrew Greek fountaines 1. When in the Latine Edition there be any errours of the Scribe 2. When there are divers readings 3. When there is any thing doubtfull in the words of sentence 4. To understand the force and Energy of the word because all things are more emphaticall in the originall 4. If the authority of the authenticall Copies in Hebrew Chaldee and Greek fall then there is no pure Scripture in the Church of God there is no high court of appeale where controversies riâ—ing upon the diversity of translations or otherwise may be ended The exhortation of having recourse unto the Law and to the Prophets and of our Saviour Christ asking how it is written and how readest thou is now either of none effect or not sufficient The Papists differ among themselves in this controversie about the corruption of the originals some of them say that the Hebrew of the old and the Greeke of the New Testament is not generally corrupted and yet is not so very pure a fountain that whatsoever differs from it is necessarily to be corrected by it Others say that the Jewes in hatred of the Christian faith depraved and much corrupted the Hebrew Text of the Old Tesâ—ament Which opinion as absurd is rejected by Bellarmine and is easily refuted I shall first lay down some reasons against the grosser opinion and also that of Bellarmines before I come to answer the particular objections of the Papists 1. Jerome and Origen thus argue if the Jewes corrupted the Hebrew Text of the Old Testament then they did this before the coming of Christ or after it not before his coming for there was no cause why the Jewes should do it and our Saviour Christ would never have suffered so grosse a crime to have passed without due reproof when he was not silent for lesser faults On the contrary our Saviour sendeth
us to the Scripture to learn the doctrine of salvation Luke 16. 29. and proveth his doctrine out of Moses and the Prophets Not after Christs coming then the Testimonies cited 〈◊〉 Christ and his Apostles would have been expunged by them and the speciall prophesies concerning Christ But they are all extant The Jewes have and yet still doe keep the holy Text of Scripture most religiously carefully which may appeare since as Johannes Isaac contra Lind in l. 2. a Learned Jew writeth that there are above 200 arguments against the Jewes opinion more evident and expresse in the Hebrew Text of the old Testament then there be in the Latine translation From the dayes of our Saviour Christ untill this time the Jewes keep the Scripture with so great reverence saith the same Isaac ut jejunium indicunt si illa in terram ceciderit they publish a Fast if it fall upon the ground This Testimony of Isaac Levita is the more to be esteemed because he was Lindans own Master and professor of the Hebrew tongue in the university of Coolen and hath written 3. Bookes in the defence of the Hebrew truth against the cavils of his Scholler Arias Mâ—ntanus for his rare skill of tongues and arts was put in trust by King Philip to set forth the Bible in Hebrew Greek and Latine wherein he hath reproved that Treatise of Lindan and disclosed his folly Muis who hath written a Commentary on the Psalmes a great Hebrician and learned Papist hath written against Morinus about this Subject The most learned Papists Senensis Bannes Lorinus Pagnine Brixianus Valla Andradius and Bellarmine hold that the Jews did not maliciously corrupt the hebrew text Josephus l. 1. contra Appian who lived after our Saviour saith that the Jewes did keep the holy Scripture with so great fidelity that they would rather dye then change or alter any thing in it Euseb. Eccles. Hist. l. 3. cap. 10. teacheth the same thing The Stupendious diligence of the Massorites in numbring of the words and Letters with the variations of pointing and writing lâ—â—st any place or suspicion should be given of falsifying it seemes to be a good plea also against the Jewes wilfull depraving of Scripture Paulo post Hieronymum confecta est massora quam utilissimum thesaurum Arias appellaâ— Chamierus If Origen or Jerome the two chiefest Hebricians among the Fathers had had the least suspicion of this they would never have bestowed so much time in the learning of this tongue nor have taken such indefatigable paines in translating the Bibles out of Hebrew Yet Morinus would seeme to give answer to this viz. that we might convince the Jewes out of their own Books Jerome doth in a thousand places call it the Hebrew truth fontem limpidissimum and preferres it before the translation of the Septuagint and all other versions whatsoever He cals the Hebrew in the old and Greek in the New Testament fontes veritatis Farther if the Jewes would have corrupted the Scripture they could not for the Books were dispersed throughout the whole world how could the Jewes then being so farre dispersed themselves conferre together and corrupt them all with one consent The Books were not onely in the hands of the Jewes but of Christians also and in their Custody and they would never have suffered the Books of the old Testament which are the foundation of faith and life to be corrupted Adde if the Jewes would have corrupted the Scripture they would have corrupted those places which make most against them concerning Christs person and office as that prophesie 9. of Dan. of the Messiahs coming before the destruction of Jerusalem that Hag. 2. 9. which setteth out the glory of the second Temple to be greater then the glory of the first in regard of the presence of the Lord in it that Gen. 49. 10. who is such a stranger in the Jewish controversies as to be Ignorant how stoutly and pertinaciously many of the Jewes deny that by Shilo there is understood the Messias but the threefold Paraphrase there hath expressely added the word Messias and stops the mouths of the Jewes who must not deny their authority so that they feare nothing more then to contest with those Christians who read and understand the Chaldee Paraphrases and interpretations of the Rabbines See Master Mede on that Text. Psalme 2. 12. where the vulgar Latine hath apprehendite disciplinam quae lectio nihil magnificum de Christo praedicat the Hebrewes read osculamini filium which is more forcible to prove the mystery of Christs Kingdome and celebrate his ample dominion over all That place 53. of Esay containes both the prophesie and whole passion of Christ in it selfe Yet what is wanting there in the Hebrew Text is there a letter taken away or altered to violate the sense of the mysteries Isaac Levita saith that this Chapter converted him that he read it over more then a thousand times and compared it with many translations and that more of the mystery of Christ is contained in it than in any translation whatsoever He addeth further that disputing with five Rabbines at Frankford he urged this Chapter against them and thereby brought them into those straights and so stopped their mouths that they could not reply to his arguments We have the second Psalme the 21. the 110. and all others entire and complete in which there are most manifest prophesies concerning Christ. There are many besides the Papists who have stood for the uncorrupt truth of the fountaines and have defended the Jews faithfulnesse in preserving the Hebrew Copies as Whitaker Lubbertas Junius Ames Rivet and others But none hath performed more for the vindicating of particular places which are either suspected or openly charged of corruption by certain Papists then Salomon Glassius a most learned man who in his Philologia sacra hath vindicated 72 places of the Old Testament and 20. of the New All know that that place in the 7th of Esay a virgin shall conceive was constantly objected to the Jewes from the beginning and yet they have left it untouched Chamier de Canone l. 12. c. 4 Objections of the Papist against the purity of the Hebrew Text in the old Testament Bellarmine onely produceth 5. places of Scripture in which he indevours to prove not that the Hebrew text is corrupted by the labour or malice of the Jewes that opinion he evidently and solidly refutes yet that it is not altogether pure and perfect but hath its errours brought in from the negligence of the Scribes and Ignorance of the Rabbines Cotton saith the originals are miserably corrupted and that there is a multitude almost incredible of depravations and falsifications made by the Rabbines and Massorites But Bellarmine who was more learned than he and from whom he hath stollen a great part of his Book against the Genevah translations doth sufficiently confute him Ob. Ps. 22. 16. There is no Christian but