that time of the writing of the new Testament did speake Syriacke and not Hebrew which language is mixt consisting of Hebrew and Chaldee therefore saith Whitaker it is more probable that Matthew and he which wrote the Epistle to the Hebrewes wrote in Greek because the Greeke tongue was not unknowne to the Jewes which were Hellenists Act. 6. 1. and other Apostles wrote in Greeke which wrote peculiarly to the Jewes as JAmes and Peter Matthaeum Hebraicè scripsisse convenit inter antiquos Citat Irenaeum Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Haebraea lingua quiae praecipuè Judoeorum quos viva voce hactenus docuisset haberet rationem Id. ibid. vide Grotium in libros Evangel It was needfull that the Gospell should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a Generall agreement and a speciall difference they all agree in the maine scope and Subject Christ they differ in the speciall argument and order All describe the life of Christ some more largely some more briefely some more loftily some more plainely yet because all were inspired by the same Spirit they all have equall authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voyce of truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The doctrine of the Covenant of grace is more plainly expounded the will of God and way to salvation more plentifully set down in the new Testament then ever it was in the daies of Moses or the Prophets and in these bookes of the new Testament all things are so established as to continue to the end so that we must not looke for any new revelation All these Bookes we receive as Canonicall because they are divine for matter and forme divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolicall men sweetly consenting with other parts of holy Scripture and with themselves received alwaies by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voyce first preached because it was needfull that the doctrine of the Gospell should by their preaching as also by signes and wonders be confirmed against the contradictions and cavils of the Jewes and Gentiles and allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These bookes are acknowledged Canonicall both by us and the Papists so that touching this matter there is no controversie between us and them The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of JAmes the second Epistle of Peter the second and third Epistles of John the Epistle of Jude and the Revelation of which I shall treate more when I come to handle the bookes of the new Testament particularly The story of the woman taken in adultery hath met with very much opposition See Gregories preface to his notes upon some passages of Scripture Crojus defends the truth of it Observat. in nov Testam c. 17. Vide Seldeni uxorem Ebraicam c. 11. The inscriptions and titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscrips also of divers bookes are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The subscriptions of the latter Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriacke nor in all Greeke copies nor yet in the vulgar Latin translation these additions were made some 100 yeeres after the Apostles The Canonicall Bookes of the new Testament are either Historicall Doctrinall or Propheticall 1. Historicall containing matters of fact the history of 1. Christ exhibited in the foure Evangelists or Gospels as they are stiled by God himselfe Marke 1. 1. Matthew Marke Luke and John so called because they containe a message of joy and gladnesse They all treate of one subject Christ Jesus incarnate most true Historians Luke 1. 2. John 21. 24. 2. His Apostles in the Acts written by Luke thirty yeeres after Christs ascention so termed of the principall subject of the History though the acts of others not Apostles are there recorded Dogmaticall or Doctrinall such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospell of God These are 21. written 1. By Paul 1. To whole Churches To the Romans Corinthians Galathians Ephesians Philippians Colossians Thessalonians 1. Gentiles 2. Jewes To the Hebrews 2. To particular persons 1. Timothy 2. Titus 3. Philemon 2. JAmes one 3. Peter two 4. John three 5. Jude one 3. Propheticall wherein under certaine resemblances the state of the Church of Christ till the end of the wolrd from the time of John the Evangelist is most truely and wonderfully described and receiveth its name Apoealyps of the Argument Beza Piscator Calvin Erasmus have doâ—e well on all the new Testament Of the Papists Jansenius hath done well on the harmony of the Lutherans Chemnitus and Gerhard of the Protestants Calvin Maldonate de Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and John were Apostle of the twelve Marke and Luke Evangelists Apostles is a name of office or dignity It notes one sent from another with command in speciall certain famous Ambassadours of Christ. The Evangelists accompanied the Apostles in preaching the Gospell Matthew There was never any in the Church which doubted of its authority Some say he wrote in Hebrew but that is uncertaine as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew and how came this authenticall Copy and Prototype to be lost for it is not now extant How ever the Greeke edition is Authenticall because it came forth when the Apostles were living and was approved by them which the Ancients confirme Of the time when Matthew wrote Authours agree not Eusebius saith that he wrote in the third yeere of Cajus Caesar others say he wrote after Claudius He wrote his Gospell in the fifteenth yeere after Christs ascention saith Nicephorus the 21 saith Irenaeus in the eighth yeere saith Theophylact.
It consists of 28 Chapters in which the person of Christ and his three Offices of Prophet Priest and King are described The best Expositors on it are Hilary Musculus Paraeus Calvin Marke He was the Disciple of Peter and wrote his Gospell from him in the fourth yeere of Claudius Caesar say some He wrote not in Latine as Bellarmine saith but in Greeke Concerning the Archetypall Language in which the Gospels of Marke and Luke were written see Mr Selden in Eutichii orig It consists of 16 Chapters in which Christs threefold Office is also explained The best Expositors on it are Calvin Beza Piscator Maldonate Jansenius Luke He was for Countrey of Antioch for profession a Physitian there is mention made of him Col. 4. 14. 2 Tim. 4. 11. Philem. 24. He was companion to Paul the Apostle in his travels and in prison He onely makes a Preface before his Gospell that he may briefly shew the cause which induced him to write The best Expositors on it are Calvin Beza Piscator Maldonate Jansenius John In Hebrew signifieth the grace of God he soareth higher then the other Evangelists to our Saviours Divinity therefore as Nazianzen among the Fathers he is called the Divine by an Excellency because he hath so graphically gravely described the divinity of the Sonne and hath written also of things most divine and Theologicall He hath the Eagle for his Ensigne assigned him by the Ancients He was called Presbyter by reason of his age being the longest liver of all the Apostles He wrote the last of all when he returned from the Isle Patmos therefore there is something more in every Chapter of John then any other of the Evangelists He alone describeth the admirable Sermon which our Saviour made at his last Supper and his Prayer It consists of 21 Chapters in which the person of Christ consisting of the Divine and humane nature is described In his Gospell is described first Christs person in the first Chapter 2. His Office in the second Chapter to the twelfth 3. His death from the twelfth to the end The best Expositors on him are Calvin Beza Piscator Rollock Tarnovius Musculus Acts Luke in the proem of it makes mention of the Gospell written by him that he might professe himselfe to be the Author of both It consists of 28 Chapters Luke calleth his History the Acts of the Apostles though it be specially of their sufferings because even their passions were actions they enlarged the Kingdome of Christ by their sufferings The best Expositors on it are Brentius de Deiu Calvin The 13 Epistles of Paul one to the Romans two to the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Colossians two to the Thessalonians two to Timothy one to Titus and one to Philemon the Primitive Church unanimously received into the Canon and never doubted being of their Apostolicall They have their name Epistles à fornia Epistolari qua conscriptae sunt A Lapide Estius Grotius and Vorstius have done well on all the Epistles Imprimis Estius ex Pontificiis saith Vâ—etius The Epistles are for the most part written in this order they have 1. An Inscription wherein is the name of the writer and of them to whom he writes and his wish 2. The matters of the Epistle which are sometimes meerly religious concerning certaine Articles of faith or piety of life or about the use of things indifferent or else familiar things witnessing their mutuall good will 3. The conclusion in which are exhortations salutations wishes or other familiar matters There are 21 Epistles 14 written by Paul and seven more written by Peter John JAmes and Jude Concerning the time and place in which the severall Epistles were written it is not easie to determine I will premise something about the order of the Epistles before I speake of them particularly Some of Pauls Epistles were written before his imprisonment some in his bonds both former and latter Before his imprisonment the first of all that was written were both the Epistles to Thessalonians they were written from Corinth the 8th or 9th yeere of Claudius Titus was written by Paul in those two yeeres that he staied at Ephesus Galatians At the end of the two yeeres that Paul was at Ephesus the Epistle to the Galathians seemes to be written 1 Cor. 16. 2. by which words the Apostle seems to intimate that this Epistle to the Galathians was written before that to the Corinthians Corinthians Paul living two yeeres at Ephesus in the 11th and 12th yeere of Claudius the Corinthians wrote to him 1 Cor 7. 1 and that by Stephanus and Fortunatus which they sent to him Ch. 16 17. by whom Paul seemeth to have written backe the first Epistle to the Corinthians for in that he exceedingly commends them of Corinth It was not written from Philippi as the Greeke superscription hath it but from Ephesus as the Arabicke interpreter hath it as is manifest Chap. 16. v. 8. The second Epiâ—â—ile to the Corinthians and the first of Timâ—thy strive for priority sub judice lis est Both of them were written a little after Paul departed from Ephesus and while he travelled to Macedonia but it is not manifest which was the first First Epistle to Timothy Some thinke that this Epistle was written by Paul in his bonds but not rightly for he makes no mention of his bonds in it It is probable that it was written from Athens as it is in the Arabicke subscription when he came from Macedonia to Greece and so it was written after the first Epistle to the Corinthians Romans The Epistle to the Romans was written at Corinth when Paul having spent three moneths in Greece sailed to Jerusalem that there he might gather the collections of the Churches of Achaia Asia and Macedonia This is manifest from Rom. 15. 2 4. These are the Epistles which seem to be written by Paul out of imprisonment the other were written in his bonds Pauls bonds were twofold former and latter One onely viz. the latter to Timothy seems to be written in the latter bonds of Paul a little before his Martyrdome the others were written in his former bonds Epistle to the Philippians This seems to be the first of them all which Paul wrote in his bonds When Paul was captive at Rome the Philippians being carefull for him sent Epaphroditus thither who visited Paul in his bonds and ministred to him necessary helpes for the preserving of his life as appeares by the 2d chapter and 25 verse of that Epistle and the 4th chapter 10. and 18. verses Paul sent him backe againe to the Philippians and commends him to them Chap. 11. 28. That the Epistle was written in his bonds is manifest from the first Chap. v. 7 13 14. and from Rome not Jerusalem Chap. 4. vers 22. The Epistles to the Colossians Ephesians Philippians and
Philemon were at the same time written from Rome and sent by the same viz. Tychicus and Onesimus First that the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3 18. but it was sent by Tychicus and Onesimus Chap. 4. v. 7 8 9. That to Philemon was written at the same time with that to the Colossians since he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Marke Luke Demas as is manifest by comparihg the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22 24. of the Epistle to Philemon For this and other reasons Capellus supposeth they were both written at the same time That the Epistle to the Ephesians was written also at the same time it may be thus confirmed 1. Because it was written by Paul in his bonds viz. from Rome as is manifest Chap. 3. vers 1. 4. 1. 2. It was sent by Tychicus Chap. 6. 21 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not latter bonds it is hence manifest because Phil. 1. 25. 26. 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certaine hope that he should be freed shortly The Epistle to the Hebrews was written by Paul from Rome toward the end of his former bonds He expresly mentions his bonds Chap. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. v. 19. The latter Epistle to Timothy was the last of all Pauls Epistles written by him in his latter bonds of which he writes Chap. 1. 8. 2. 9. and from Rome Chap. 1. v. 17. a little before his martyrdome which he seems to intimate Chap. 4. v. 6 7 8. Thus having by the â—helpe of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speake of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is the first not in time of writing but in dignity because of the majesty of the things it handleth Justification and Predestination It is rightly called Clavis Theologiae or the epitome of Christian religion It consists of 16 Chapters The best Expositors of it are Dr Selater on the first three chapters and Pareus with Peter Martyr and Pâ—r on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much authority the Epistle to the Romans hath in establishing controversies of faith So much the first to the Corinths hath in establishing Ecclesiasticall Discipline therefore Antiquity hath placed it next the other It consists likewise of 16 Chapters The best Expositors of it are Pareus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of 13 Chapters The best Expositors of it are Museulus and Dr Sâ—later Galathians St Jerome taketh the argument of the Epistle to the Galathians to be the same with the argument of the Epistle to the Romans wherein the Apostle proveth that by the workes of the Law whether ceremoniall or morall no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Galat. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Parâ—â—s Ephesians Ephesus was a Mother-city in the lesser Asia famous for idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all ryot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchiâ—â— Mr Baines hath done well on the first Chapter and Dr Gouge on some part of it Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Mâ—cedonia Acts 16. 12. In this Epistle he commends their godly study It consists of foure Chapters Zanchy and Dr Airie have done well on this booke Colossâ—ans Colosse was the chiefe City of Phrygia in lesser Asia the Apostle directs this Epistle to the inhabitants of that City It consists of foure Chapters Bishop Davenant Bifield and Elton have done best on this Booke Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chiefe city in Macedonia whither how the Apostle came we may see Acts 17. The first Epistle consists of five Chapters the second of three Zanchius and Dr Sâ—later have done well on both these Epistles Jackson and Bradshaw also on the second Timothy 2. signifieth the honour of God or precious to God He honoured God and was precious to him The first Epistle consists of six Chapters Barlow hath done well on three of them and Scultetus on the whole The second to Timothy this consists of foure Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithfull Minister and beloved friend of the Apostle 2 Cor. 2. 13. 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia which is of the same Subject with the first to Timothy It consists of three Chapters Scultetus Espencaeus and Dr Tailor have done best on this booke Philemon he was the minister of the Church at Colosse V. 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by some Heretickes as Marcion aud Arius it is now received as Canonicall because it was inspired of God doth in all things fully agree with all other parts of Propheticall and Apostolicall writings and was received of the greatest part of the ancient Church though upon weake and slender grounds the Latine church for a time did not receive the same Hierom in Catalogo scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the stile and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the stile and inscription of this epistle and manner of reasoning makes some doubt of the writer thereof and also something in the epistle shewes that it was written not by Paul as in the beginning of the second chapter vers 3. The doctrine of salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospell whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greeke copy whereof 〈◊〉 speakes leaves out the name of Paul in the Title and also divers printed Bookes Augustine speakes often of this epistle as if it were of doubtfull
the Reformed Church with one consent admit this Epistle for Canonicall Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Wâ—itaker against Raynolds with his preface wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himselfe I thinke afterwards seeing these words in a latter edition are left out It is nowhere found in Luthers workes that he called the Epistle of JAmes inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Bookes he produced Some in the preface of the German edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawie if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other edition from the yeere 1526. Luthers disciples now hold that it is Canonicall and Apostolicall and they answer the arguments of those that are opposite thereto as we may see in the exposition of that Article concerning the Scripture by that most learned and diligent man John Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fert saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinall denieth the Epistle to the Hebrews to be Canonicall yea which is far worse he affirmeth that the Authour thereof hath erred not onely in words but in the sence and meaning of the Scriptures Nay Cajetan saith Whitaker rejected JAmes second of Peter and second and third of John and Jude It consists of five Chapters Pareus and Laurentius have done best on it First of Peter This Epistle is called in the Title Catholicall because it is not written to any one person as that of Paul to Timothy Titus and Philemon nor to any one particular Church as those of Paul to the Romans Corintâ—s but to the converted of the Jewes dispersed here and there as appeares by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolicall and was written by Peter 1. Because the Authour of It expresly calleth himselfe Simon Peter the Apostle of Jesus Christ. He wrote it in his old age to confirme them in the doctrine which before he had taught them 2. It s inscription is to the same Jewes that the former viz. dispersed by the Romane Empire and converted to Christ whose Apostle Peter was 3. It shewes an Apostolicall spirit 4. It s stile and composition is agreeable to the former Epistle 5. The Authour of this Epistle witnesseth that he was a Spectator of the transfiguration in the mount Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his deare brother Chap. 3. v. 15. It consists of three Chapters First of John consists of five Chapters Second and third of John They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonicall 1. Their Authour cals himselfe an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiasticall office is often signified but here age rather now it is manifest that John came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolicall Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Johns and reckon them among the Canonicall bookes Each of these Epistles is but a Chapter Jude This Epistle also in times past was questioned by some but that it is Apostolicall first the inscription shews the Author expresly cals him a servant of Christ and brother of JAmes 2. The matter it agreeth both for words and sentences with the second of Peter of which it containes as it were a briefe sum and recapitulation That the writer of the Epistle doth not call himselfe an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter JAmes and John quit the same Title yea Paul in his Epstles to the Philippians Thessalonians and Philemon doth not call himselfe an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well upon it Revelation It is called according to the Greeke Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast John the Evangelist into a fornace of scalding Oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This booke describeth the state of the Church from the time of John the last of the Apostles untill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the Kingdomes of Antichrist The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impaire the credit and authority of this above all other Bookes wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Booke of Scripture First the Authour of it is set in the forefront or face of it the Revelation of Jesus Christ Chap. 1. vers 1. who professeth himselfe to be the first and the last vers 11. so in the severall Epistles to the Churchs in severall stiles he challengeth them to be his Thus saith he 1. that holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharpe two edged Sword 4. Which hath eyes like a flame of fire and his feete like brasse 5. Which hath the seven Spirits of God and the seven starres 6. He who is holy and true who hath the key of David 7. He who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or pen-man his servant John the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his
name at least thrice saying I John Chap. 1. 9. 21. 1 2. 22. 8. whereas in the Gospell he never maketh mention of his name there he writes the history of Christ here he writes of himself and the Revelations declared to him Thirdly in the last Chapter are five testimonies heaped together v. 5 6 7 8. 1. Of the Angels 2. Of God himselfe the Lord of the holy Prophets 3. Of Jesus Christ behold I come shortly 4. Of John I John heard and saw all these things 5. The protestation of Jesus Christ vers 18. Fourthly the matter of the Booke doth convince the authority thereof seeing everywhere the Divinity of a Propheticall spirit doth appeare the words and sentences of other Prophets are there set downe part of the Prophesies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greeke and Latine ascribe this Booke to John the Apostle Theophylact Origen Chysâ—stome Tertullian Hilary Austin Ambrose Irenaeus To deny then the truth of this booke is contra solem obloqui to gainsay the shining of the Sunne it selfe The Chyliasts abuse many testimonies out of this Booke but those places have been cleared long agoe by the learned as bearing another sence See Dr Raynolds conf with Hart Chap. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingenuously he knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetan at the end of his Exposition of Jude confesseth that he understands not the literall sence of the Revelation and therefore exponat saith he cui Deus concesserit It consists of 22 Chapters the best Expositors on it are Ribera Brightman Pareus Cartwright Dent Forbes Mode Simonds 1. The Scriptures written by Moses and the Propheâ—s sufficiently prove that Christ is the Messiah that was to come the old Testament may convince the Jewes which deny the new Testament of this truth John 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 Chapter of Esay is a large history of his sufferings We have also another Booke or Testament more clearely witnessing of Christ the Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiasticall and false Canon follow CHAP. V. SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Bookes of the old Testament as the Jewes doe those of the new as if they had proceeded from the Divell Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Bookes called by us Aprcrypha i. hidden doe belong to the old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue whatsoever Scripture 1. is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeale and confirme their doctrine by it that is Canonicall and of equall authority with the new Testament But the holy Scripture of the old Testament is divinely inspired 2 Tim. 3. 16. where he speakes even of the Bookes of the old Testament as is gathered both from the universall all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the new Testament was published 2. Christ speakes not to the Scribes and Pharisees but to the people in generall to search it John 5. 39. this famous elogium being added that it gives testimony of him and that we may finde eternall life in it 3. Christ and his Apostles appeale to it and confirme their doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. 17. 11. 20 43 26. 20. the new Testament gives testimony of the old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiasticall Canon which is also called the second Canon followeth to which these Bookes belong Tobit Judith first and second of the Machabees Wisdome Ecclesiasticus Baruch Additions to Daniel and Hester for these neither containe truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custome they were called Canonicall yet properly in the Church they are distinguished from the Canonicall by the name of Apocryphall The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphall the third and fourth Booke of Esdras the prayer of Manasses the third and fourth of Machabees as Thomas Aquinas Sixtus Senensis Bellarmine and so the Councell of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is whether those seven whole bookes with the Appendices be Sacred Divine Canonicall We doe not deny but many of these especially Wisdome and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonicall and of infallible truth out of which firme arguments may be drawne that we deny Those Bookes which the Jewes of old and the reformed Churches now reckon for truely Canonicall in the old Testament are received all even by our adversaries for Canonicall without any exception 2. for the Canonicall Bookes of the new Testament there is no controversie between us and so far we agree but in the old Testament whole Bookes are reckoned by them for Canonicall which we hold Apocryphall The reason why these Bookes at first were added to holy writ was this the Jewes in their later times before and at the comming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Jerusalem and the holy Land others were Hellenists that is the Jewes of the dispersion mingled with the Graecians These had written sundry bookes in Greeke which they made use of together with other parts of the old Testament which they had in Greeke of the translation of the 70 when they now understood not the Hebrew but the Hebrewes received onely the 22 Bookes before mentioned Hence it came that the Jewes delivered a double Canon of Scripture to the Christian Church the one pure unquestioned and Divine which is the Hebrew Canon the other in Greeke
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
Hebraica iditio â—ic interpretari a In Exod. 24. v. 8. * Sixtus Senensis saith Exprâ—sly that Marke wrote in Greeke Bibl. Sanct. l. 1. d Lingua Syriaca Servatori nostro Apostolis vernacula suit de dieuvâ—de Whitakeri controversiam primam de Scripturâ—s quaestionis secundae Capite quinto Cum legimus in Actibus Apostolorum Pâ—ulum allocuâ—um esse Judaeos cap. â—1 40. lingua Hebraea intelligendum est de Hebraica lingua quae tunc inusu erat apud Judaeos id est Syriaca Nam Dominus noster ea usus est ut apparet ex omibus locis Evangeliorum in quibus aliquid prolocutus est lingua vernacula Salmasiâ—â— de Hellenistica ad quartam quaestionem * Sunt sane in eo quo nunc utimur volumine libri aliquor non ab initio pariter recepti ut Petri altera ea quae Jacobi est Judae duae sub nomine Johannis presbyteri Apocalypsts ad Hebraeos epistola sed ita tamâ—n ut à multis Ecclesiis sâ—â—tagniti Grotius lib. 3. de verit Relig. Christ. p. 143. vide plura ibid. The Book of Esther and Canticles were doubted of by some Vide Bellarminum de verbo Dei l. 1. c. 17 18 19. John 8. * Vide Calvinum in loc Chamieri tomum primum l. 12. c. 7. Saepe falsissimae sunt Epistolarum Paulâ—arum subscriptiones Capellus a Vide Scultetum Bezam * Timothy is expresly by the Apostle called an Evangelist 2 Tim. 4. 5. therefore Titus having the same charge in â—rete as he had in Ephesus they were both Evangelists Cartw. on the Title of the Epistle to the Romans See him also on the Title of the first Epistle to Timothy * We call them Historicall in which is contained an Historicall natration of things done for although in them there be many things pertaining to doctrine yet the chiefest thred and scope of the speech containeth a narration of an History done hence they are called Historicall Ex Lutheranâ— satis commendari nequit Harmonia à Chemnitio ad stuporem usque dexterrimè caepta à Lysero fideliter continuata à Gerhardo dexteritate fideluate pari consummata ex Poâ—ificiis Jansenius ex Calvinianis Calvinus Waltheri officina Biblic * In Chronica vide Seldenum de jure naturali l. 7. c. 12. Lib. 2 c. 24. a Lib. 3. c. 1. b Tertullian cals Matthew fidelissimum Evangelii commentatorem De serie annorum quibus scripti sunt libri novi Testamenti satis est curiosum animosè contendere Tamen video apud veteres non esse unam candemque sententiaus Chamierus Vide Sixti Senensis Bibliothecam sanctam Waltherns in â—ffic in a Biblica John in his Epistles was an Apostle in his Apocalypse a Prophet in his Gospell an Evangelist In his Gospell he writes more expresly then the rest of the Deity of Christ and in the Revelation of the coming of Antichrist * Acta Apostostolorum sunt Chronica quaedam primae Ecclesiae in novo Testamento Sic dicuntur quia res primis Ecclesiâ— Christianae temporibus maximè ab Apostolis gestas deseribunt Martinius in memoriali Biblico In St. Pauls Epistles this order is kept those Epistles are set first which were written to whole Churches and then those which were written to particular peâ—sons In both these sorts the compâ—ler of them seemeth manifestly to have had respect of setting the Epistles in order according to their length Cartw. Ordo Epistolarum Paulinarum respectu scriptio 〈◊〉 alius est qâ—am respectu positionâ—s in Bibliis Waltherus in officina Biblicâ— Ludâ—vicus Capellus historia Apostolica illustrata Chap. 16. v. 15 18. Capellus ibid. Acts 20 2. Capellus ubi supra Capelli historia Apostolica illustrata * The City of Corinth was a famous Metropolis in Achaia notable for wisdome one of the seven wise men is celebrated for a Corinthian Tully calleth it Lumen Graeciae a It was famous also for riches and merchandise and for pride luxury lust whence the Proverbe Non cuivis homini conting it â—dire Corinthum Lâ—is there asking a great sum of money of Demosthenes for a nights lodging with her he answered 〈…〉 tanti â—oenitere a Acts 1â— 20. 16 17. b 〈…〉 5. Ephes. 1â— See Phil. 4. 16. * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus q. d. cultor Dei vel honorans Deum Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni aestimo in pretio habeo honorâ— Pasor a Plena roboris lacertorum est tota epistola singulis ejus verbis â—irifiea quâ—dam argumentandi vis latet recondita Scultetus * Duplex dubitatio de hac Epistola suit unâ— de auctere altera de authoritate ejus Bellarm. l. 1. de verbo Deit c. 17. Vide Drusium al titulum ad Hebraeos De fide est Epistolam ad Hobraeos esse Scripturam Canonicam Cornel. a Lap. Dr. Fulke against Martin Multo facilius dicere quis istiâ—s Epistolae non sit author quam quis sit author Cameron tomo tertio praelect in Epist. ad Heb. ubi multis rationibus probare conatur Paulum non suisse illius autorem * 〈…〉 suum invisum Hebraeit esse 〈◊〉 ad fidem jam conversis 〈◊〉 quod ipse prae 〈◊〉 legem â—â—terem esse 〈…〉 cujus legis illi 〈…〉 Dei c. 17. Vide Bezam in 〈◊〉 illum Epistol◠〈◊〉 Apostoli ad Hebre◠〈…〉 sunt in hâ—c epistola quae alibi apud Paulum toâ—idem penè verbis scribuntur Beza Other bookes have no name praefixed and yet they are certainly believed to be Canonicall as Job Judges Ruth Chronicles * Epistola Pauli ad Hebraeos Hebraico id est sâ—rmone tunc in Syria usitato scripta suit ab alio versa quem quidam Clementem fuisse volunt alii alâ—um Salmâ—sius de Helenistica * Waltherus in officina Biblica Bellarminus ubi supra a Jun. Paralel l. 3. c. 9. p. 466. Vile Waltheri officinam Biblicam * Epistolae aâ—â—orum Apostolorum Catholicâ— dicumtur quia generatim ad omnes fideles in omnes quasi mundi partes missae sunt ista inscriptione ◠〈…〉 Rivetus in Catholicâ— Orthodoâ—â— Hieron Epist. Fam. M. Pemble on Justification Sect 6. c. 1. * This may be seeâ— in the harmony of confessions * Riveti Jesuit a vapulans c. 9. Waltherus in Officina Biblica Sect. 281. Waltherus also in oâ—ficina Biblica holds it Canonicall * Rainoldus de lib. Apoc. tomo primo praelect quarta Vide etivm praelectionem tertiam * As Eusebius and Jerome witnesse Ch. 1. v. 1â— 13. Eusebius l. 2 24. 3. 21. Zanchy hath done well on the first Epistle Calvin on all three Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Annoâ— It is reckoned among the Canonicall bookes and cited by Athanasius Tertullian Cyprian Origen Jerome under Judes name
Chapters Obadiah He was almost contemporary to Jeremy It is but one Chapter Doctor Rainolds hath well expounded this prophesie The destruction of the Enemies of the Church is handled in the 16. first verses the Salvation thereof by the Ministery of Pastors in the five last Jonah He prophesied in the time of Jeroboam 2 King 14. 25. Jerome proves by the authority of the Hebrewes that he was contemporary with Hosea and Amos. It consists of foure Chapters Abbots and King have both commented well in English on this prophesie Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Achaz and Hezechiah Kings of Judah as appeares by the inscription Ch. 1. v. 1. and was almost contemporary with Isay with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place of Christs Birth 5. Chap. 2. v. It consists of 7. Chapters Daneus and Chythraeâ—s have done well on it Nahum It is probable that he lived before the Babylonish captivity and was contemporary to Micha but 90 yeares after Jonah It consists of three Chapters which containe both a prediction of the destruction of the Assyrians Ch. 1. and also an Explication of the causes of it Chap. 2. and 3. Daneus is the best Expositor of this Book The Hebrews think that both Nahum and Hibacuc wrote in the times of Manasseth Both the order in which these bookes were Anciently placed and the things themselves which are contained in their writings doe intimate as much Grotius Habacue Luctator It is probable that he lived about Jeremies time or a little before It consists of three Chapters Grineus and Daneus have done well on him Zephanie He prophesied in the times of Josiah King of Judah and was contemporary to Jeremy He prophesieth especially of the overthrow of the Kingdome of Judah It consists of three Chapters Daneus hath done well on this prophesie Haggai Chag signifieth a Feast in Hebrew his name signifieth Festivus laetus aut festum celebrans vel diligens quòd templi Hierosolymitani aedificationem post Captivitatem maximè urserit He began to prophesie after the Babylonish captivity in the second yeare of Darius King of Persia Esd. 5. 1. Hag. 1. 1. Grineus and Daneus have done well on this Zacharie He prophesied after the Babylonish captivity and followed Haggai within two moneths he handleth the same subject it consists of 14. Chapters His Booke is more large and obscure then any of the 12. Prophets Daneus hath done well on the whole and Master Pemble on 9. Chapters Malachie Nuncius seu Angelus meus Mal. 4. 4. 5. He was the last Prophet of the old Testament See Grotius of him Tertull. cals him the limit land-marke of both Testaments limes inter vetus novum Testamentum It consists of foure Chapters Daneus and Polanus and Stocke have commented well on this Book So much concerning the severall Books of the old Testament CHAP. IV. THe new Canon is that which the Christian Church hath had written in Greek from the time of Christ and his Apostles and it summarily containes the word published by Christ and his righteous acts The History of which is in the foure Bookes of the Evangelists the examples in the Acts of the Apostles the exposition in the 21. Epistles and lastly the prophesie in the Revelation All the Bookes of the new Testament were written in Greeke for divers reasons First because that tongue in the time of Chist and his Apostles was the most excellent of all among the Languages of the Gentiles Secondly because it was then most Common as Latine is now Tullie shewes orat pro Archia poeta how farre the Greeke Tongue spread Thirdly because in this tongue all the Philosophie and Sciences of the Gentiles were written The Greeke tongue by the writing of Philosophers Orators Historians and Poets was fraught with the best learning which Heathenisme afforded It came to passe by the singular providence of God that this Testament was written in one tongue onely for what Nation else would have yeelded to another that the Scriptures in their tongue were authentique and so the seeds of debate might have beene sowne amonst them All almost agree in this that all the Bookes of the new Testament were written in the Greeke tongue it is onely doubted concerning three of them the Gospell of Matthew Marke and the Epistle to the Hebrewes many affirm that the Gospell of Matthew was written by Matthew in Hebrew or rather in Syriacke the Language used by Hebrewes in the time of Christ and his Apostles that the Epiâ—â—le to the Hebrews was written in Hebrew Mark in Latin It is certaine that the Primitive Church from the first times used the Gospell of Matthew written in Greeke and counted it authenticall If any one say that the Latine Edition of Marke in the vulgar is not a version but the first Copie he may easily be refuted from the uniforme stile in it with other Latine Gospels and it will appeare to any Reader that the Gospell of Marke which the Roman Church useth is later then the Greeke and that the Latine was made from it For the Epistle to the Hebrewes though many among the Antient thought it was written in Hebrew yet all agree that the Greek Edition was in use thence from the first times of the Church Glassias saith Matthew wrote his Gospell first in Greek for his stile agrees with Marke Writers acknowledge that there is an Ancient Hebrew Copie of Matthew but upon good ground deny that it is the originall truth for besides that by received Tradition it is held otherwise Matth. 1. 23. and other such like places doe evince it for why should he writing in Hebrew interpret Hebrew words to them which understand that Language Hieron in quatuor Evangelia and Salmasius hold that Matthew was written in Hebrew Evangelium Matthaei Hebraicè ab auctore scriptum esse nemo non veterum tradidit Hebraeum illud Syriacum esse quod in usu tunc temporis in Judaea fuit Hieronymus docet qui Evangelium Matthaei scriptum fuisse testatur Chaldaicâ— Syroque Sermone Salmas de Hellenistica Erasmus Cajetane Calvin Junius Whitaker Gomarus Causabone Gerhard deny that Matthew was written in Hebrew Chamier de Canone l. 12. c. 1. saith we have the new Testament in Greek for although some contend that the Gospell of Matthew and the Epistle to the Hebrewes was written in Hebrew yet saith he it is very uncertaine and so propius falso I thinke saith Rivet that the Epistle to the Hebrewes was written in Greeke a tongue then most common and which was used by many Hebrewes which were called Hellenists That Marke should be written in Latine originally is improbable many of the reasons alleaged to prove that Matthew was not written in Hebrew are of force here also the Jewes at
authority as you may see in his Euchirid lib. 1. c. 8. and l. 10. de civitate Dei cap. 5. Beza Hemingius Aretius leave it in medio Calvin and Marlorat deny that it was Pauls The reasons saith Cartwright in his confutation of the Rhemists moving us to esteeme it none of Pauls are first that his name is not prefixed as in all the epistles undoubtedly knowne to be his Another reason is that this writer confesseth that he received the doctrine of the Gospell not of Christ himselfe but of those which heard it of Christ Heb. 2. 3. whereas Paul received his doctrine immediately from Christ and heard it himselfe of Christ and not of them that heard it from him To the first objection by Fulke it is easily answered the diversity of stile doth not prove that Paul was not the authour of this epistle for as men have written divers things in divers stiles in respect of matter and persons to whom they wrote as Tully his offices orations and epistles so the Spirit of God could and might inspire one and the same man to pen in a different manner 2. The other argument also against it being Pauls because his name is not prefixed hath but little force in it 1. If it be not Pauls because his name is not prefixed then it is nones because no mans name is prefixed so Jerome and from him Beza and Bellarmine both thus answer 2. The Authour of this epistle did conâ—eale his name that thereby he might not offend the weake Jewes to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this epistle in all ancient Greeke copies one excepted Other bookes have no name prefixed as the first epistle of John hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himselfe among the hearers of the Apostles to avoyd the envy of Apostleship see 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Austin Ambrose Gregory and many moderne writers of note as Beza Bellarmine Gerhard Capâ—llus Martinius Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Authour of this Epistle commends a certaine famous Disciple Timothy Chap. 13. v. 23. but none had such a one but Paul 2. He remembers his bonds Chap. 10. v. 34. which is a usuall thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same axomes with Paul compare Heb. 1. â— 3. with Col. 1. 14 15 16 17. Heb. 5. 12 13. with 1 Cor. 3. 1 2. and divers other places Paul saith by that signe his Epistles may be known and distinguished from others viz. that subscription the grace of our Lord 2 Thes. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeale for the salvation of the Hebrews Rom. 9. 3. makes it propable that he would write unto them Some thinke it may be gathered from that place 2 Pet. 3. 15. Beza having alledged foure reasons urged by some why this Epistle 〈◊〉 not be written by Paul saith Opponitur his omnibus que scribuntur 2 Pet. 3. 15. quae certe videntur hanc Epistolam velut intento digito mâ—nstrare Beza concludes the matter very modestly let the judgements of men saith he be free so we all agree in that that this Epistle was truely dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Wâ—ltberi officinam Biblicam Whitakeri controvers 1. quest jam de Script cap. 16. Some thinke as I have touched it before that this Epistle was originally written in Hebrew but the stile and phrase of this Epistle doe Graecam redolere eloquentiam non Hebraeâ—m 2. If it was written in Hebrew the Hebraismes would appeare in the Greeke version which yet are rarer here then in other Epistles 3. The Scriptures of the old Testament are cited in it not according to the Hebrew fountains but according to the version of the Seventy 4. The Apostle Ch. 7. interprets the Hebrew name Melchisedech King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Junius in his paralels holds it to be Pauls and written in Greeke Ribera and Ludovieus a Teâ—a two Papists have written on this Epistle Pareus and Dixon have done best on the whole Booke and Mr Dearing on six Chapters Vâ—etius much commends Gâ—marus There is a good English Expositor on this Epistle lately put forth called the Expiation of a Sinner Those seven Epistles written by JAmes Peter John and Jude have unfit Titles prefixed before them in that they are called sometime Canonicall specially of the Latine Church and sometime Catholicke chiefly of the Greeke Church neither of which were given them by any Apostle or Apostolicke writer Yet though this title Catholicke cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonicall set before them as some bookes of the old Testament were termed Hagiographa by the Jewes not because they were of greater authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second inscription of Catholique is as unsit as the former therefore the Rhemists unjustly blame us for leaving out that Title in our English Bibles for it is well knowne that that Title is not given by the Holy Ghost but by the Scholiast who tooke it from Eusebius Generall is a meere English term of no doubtfull signiâ—ication Catholicke is both Greeke and by their saying of double and therefore doubtfull signification The Syriack interpter hath this inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Jacobi Petri Johannis For the Syrians doe not esteem the second of Peter nor the second and third of John nor the Epistle of Jude Canonicall The Apostles JAmes Peter John and Jude have publisht seven Epistles as mysticall as succinct both short and long short in words long in sence and meaning JAmes For the difference which seemes to be between Jam. 2. 21 22. and Rom. 4. 2. 3. 28. most likely this booke was doubted of in ancient times as Eusebius and Jerome witnesse But yet then also publiquely allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would againe reject it Erasmus assents to Luther and Musâ—ulus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of
the Gospell doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospell which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists doe commonly abuse the name of Tradition which signiâ—ieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the Holy Scripture of God as the Jewes had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it selfe is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten constitutions therefore we must needs avoide in such places as this the word Traditions though our last translation useth it where the simple might be deceived to thinke that the Holy Ghost did over commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it doe not necessarily signifie any such matter we doe use such words as doe truly expresse the Apostles meaning and the Greeke word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the doctrine delivered all which being of one or neere sence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Ob. 1 Tim. 6. 20. O Timothy keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten doctrine is understood Depositum say the Rhemisis is the whole doctrine of Christianity being taught by the Apostles and delivered their successors Sol. Though other learned men interprete this pledge or gage to be the gift of the holy Ghost yet we willingly acknowledge that it is to be understood of the doctrine of Christianity as that which hath best ground both by circumstance of this and conferrence of other places Whence we inferre that the doctrine of truth is not the Churches dâ—crees but the Lords given to the Church to keepe onely wherewith the title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her selfe maketh the doctrine which her selfe taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithfull keepers of it then the Priests to whom the principall Copy thereof written with the singer of God himselfe was committed There are some points of faith not contained in Scripture neither in the Old nor New Testament therefore it is not perfect In the old Testament no doubt but the females had some remedy whereby they might be purged from originall sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the new Testament the perpetuall virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the signe Sol. The thing signified or efficacie of the outward signe of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a signe of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence â—ollow which the Jesuits pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Saviour Christ was borne of her as the Prophets did foretell Yet as Chamier saith well we beleeve that she continued a Virgin all her life time for in those things saith he which are not properly de fide we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologiam pro virgine Maria l. 1. c. 15. Helvidius would gather from those words 1 Matth. 25. untill and first borne that Mary after had Children by her husband The word till doth not import so much See Gen. 8. 7. and 28. 15. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture which first opens the wombe whether other follow or no. 7. The Scripture is plaine and Perspicuous The Perspicuity of the Scripture is a cleare and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it selfe and us 1. In respect of it selfe as appeares 1. In the things delivered which although they seeme obscure for their Maâ—esty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light There are 2 things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we looke to the mystery but not if wee looke to the word as for example the Scripture teacheth that there is one God in three persons the words are plaine and easie every man understands them but the mystery contained in those words passeth the reach of man we may well discerne these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kind of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the cleare sence and mosâ— perspicuous propriety of signification viz. that one which is called literall and Grammaticall 2. In respect of us because the Scripture is to us the principle meanes and inâ—â—rument of faith every Principle ought to be by it selfe and in its own nature knowne and most Intelligible and there being 3 degrees of