on fourty Chapters Willet Ainsworth Origen upon the Canticles and Ierom upon Ezekiel say That the Hebrews forbad those that had not attained to the Age of the Priesthood and judgement viz. thirty years to read in three Books for their profundity and difficulty that is the beginning of the World which is contained in the three first Chapters of Genesis the beginning and end of Ezekiel since that treats of the Cherubins and the Divine Majesty this of the structure of the third Temple and the Song of Songs in which those things which ought to be understood of the Divine Authour are easily through youthfull affection elsewhere drawne and wrested This Book of Genesis is not onely profitable but very necessary for Doctrine as Moses is the Prince and as it were Parent of Divines So Genesis is the foundation and excellent Compendium of all Divinity propounding evidently the chief parts of it 2. Exodus The second Book of Moses is called in Hebrew Elle Shâ—moth in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of fourty Chapters and contains a History say Iunius and Tremellius of one hundred fourty two years viz. from the death of Ioseph even to the building of the Tabernacle The best Expositors of it are Rivet Calvin Willet Ainsworth 3. Leviticus In Hebrew Vajicra in Greek and Latine Leviticus from the matter which it handleth because it treats especially of the Levitical Priesthood and the Levitical or Ceremonial Laws in it It consists of seven and twenty Chapters and contains a History of one Moneth viz. of the first in the second year after their going out of Aegypt The best Expositors of it are Calvin Ainsworth and Willet 4. Numbers In Hebrew Vaiedabber in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Numeri in English Numbers because it begins with declaring the Number of the people and because many numberings are reckoned up in this Book as first third and thirty three Chapters It contains a History of thirty eight years and consists of thirty six Chapters The best Expositors of it are Calvin Attersol Ainsworth 5. Deuteronomy In Hebrew Haddebarim from the first words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retains because it contains a second repetition of many necessary points of the Law It consists of thirty four Chapters and contains a History of the two last moneths of the year Some say concerning Ch. 34. 10. that part of it was written by Ezra contemporary with Malachi The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2. The Historical Books 1. Before the Captivity Ioshua Iudges Ruth Samuel Kings 2. After the Captivity both the Chronicles Ezra Nehemiah The sixth Book in the Old Testament is called Ioshua because it contains a History of things done by Ioshua the servant of Moses which he by the will of God put in writing it being all written by him except some of the last Chapter where mention is made of his death and thought to be written by Samuel It consists of twenty four Chapters and contains a History of eighteen years viz from the death of Moses even to the death of Ioshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh Book is called Sophetim Iudges because it contains things done under the Government of the twelve Judges There is nothing certain of the Author of this Book though some would have Samuel but he rather collected and compiled into one Volume what was written by many It describes the state of the Government of Israel from the death of Ioshua even to the Priesthood of Eli. It consists of twenty one Chapters and contains a History of two hundred ninety nine years say some of three hundred at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the Author of which Book is unknown many think it was written by Samuel who added this as a part or conclusion of the Book of Iudges It consists of four Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Drusius Wolphius Lavater Topsel The ninth in order are the two Books of Samuel which contain in them an History of an hundred and twenty years The first beginning an History of eighty years of fourty under Eli 1 Sam. 4. 18. and of fourty under Samuel and Saul Act. 13. 21. and consists of one and thirty Chapters The second Book is a History of fourty years even from the death of Saul to the end of Davids Kingdom and consists of four and twenty Chapters These two Books in the Original have two several Titles The one is the first and second of Kings the other the first and second of Samuel The former Title it hath received as it stands in relation to the two next Books and in opposition to that of Iudges for as in that Story the Regiment of Iudges was described in one Book so in this Story of which these two are but one part the Regiment of Kings is described this is the reason of the first Title The other likewise of the first and second of Samuel is given unto it 1. Because there is very frequent mention made of Samuel therein he being a principal subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principal Prophecie which seemed to remain in great doubtfulnesse at least when he ended his dayes was fully accomplished in establishing the Kingdome upon the Person and Family of David the sonne of Iesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Books of Scripture The tenth is the two Books of the Kings in Hebrew Melachim in Greek and Latine the third and fourth of the Kings from the subject matter of them because they relate the Acts of the Kings of Israel and Iudah This History was written by divers Prophets but who digested it into one Volume is uncertain many ascribe it unto Esdras See Menochius The first Book consists of twenty two Chapters and contains a History of an hundred and eighteen years The second Book consists of five and twenty Chapters and contains a History of three hundred and twenty years The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Book is the two Books of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greeks and Latines divide it into two with the Greeks it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum the Book of Remains because he summarily explains some things either omitted or not fully described in the Pentateuch the Books of
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
the Author of the Old and New Testament The knowledge of the Hebrew much conduceth to the learning of those famous oriental Tongues the Chaldee Syriack Arabick and Aethiopick by reason of the great affinity which they have with their Mother The Books of the Old Testament may be divided several wayes in respect of the Style some were written in Prose some in Verse in respect of Time some were written before their being taken Captives into Babylon as Samuel Isaiah Hosea and many others some in the Captivity and some after as Haggai Zachary Malachi The Hebrews divide the Bible ex instituto Esdrae into three special parts 1. The Law the five books of Moses 2. The Prophets â— The former Ioshua Iudges two books of Samuel and two of the Kings so called because they speak of the first Prophets 2. The later 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more special name by which title all the rest are understood and they are eleven Our Saviour himself mentions this most ancient distinction Luk. 24. 44. calling all the rest of the books besides the Law and Prophets Psalms Ubi Psalmi ponuntur pro omnibus libris qui Hagiographorum parte continentur ex quibus etiam in N. T. quaedam citantur tanquam impleta Buxtorf Tiberias cap. 11. In Masora quando vox aliqua ter duntaxat reperitur quidem in tribus his Scripturae partibus tum dicunt Ter occurrit Semel in Lege semel in Prophetis semel in Hagiographis Id. ib. All the Scriptures of the Old Testament in other places are comprized in the Law and Prophets Matth. 5. 17. 7. 12. and 11. 13. 20. 40. Acts 13. 15. 24. 14 26. 22. 28. 23. Rom. 3. 21. or Moses and the Prophets Luk. 24. 27. 16. 29. or in the Scriptures of the Prophets Rom. 16. 26. or the Prophets alone Luke 1. 70. 24. 25 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy Writer The Jews and the Anâ—ient reckon twenty two Books in the Old Testament according to the number of the Letters of the Alphabet for memory sake Ruth being joyned with the Book of Iudges and the Lamentations being annexed to Ieremiah their Author Hebraeis sunt initiales medianae literae 22 finales quinque Quamobrem V. T. modò in 22. modò in 27. libros partiuntur All the books of both Testaments are sixty six thirty nine of the Old and twenty seven of the New Testament Some would have Hugo Cardinal to be the first Author of that division of the Bible into Chapters which we now follow No man put the Verses in the Latine Bibles before Robert Stephen and for the New Testament he performed that first being holpen by no book Greek or Latine Vide Croii observat in Nov. Test. c. 7. This Arithmetical Distinction of Chapters which we have in our Bibles was not from the first Authors Of which that is an evident token that in all the Quotations which are read in the New Testament out of the Old there is not found any mention of the Chapter which would not have been altogether omitted if all the Bibles had then been distinguished by Chapters as ours distinguishing of the Bible into Chapters and Verses much helps the Reader but it sometimes obscures the sense Dr Raynolds gives this counsel to young Students in the study of Divinity that they first take their greatest travail with the help of some learned Interpreter in understanding St Iohns Gospel and the Epistle to the Romans the summe of the New Testament Isaiah the Prophet and the Psalms of David the summe of the Old and in the rest they shall do well also if in harder places they use the judgement of some godly Writer as Calvin and P. Martyr who have written best on the most part of the Old Testament The Books of the Old Testament are 1. Legal 2. Historical 3 Poetical 4. Prophetical 1. Legal which the Hebrews call from the chief part Torah Deut. 31. 9. 33. 4. the Grecians from the number Pentateuch that is the five-fold volume the five Books of Moses Genesis Exodus Leviticus Numbers Deuteronomy all written by Moses as it is commonly agreed except the last Chapter in the end of Deuteronomy concerning his death written by Ioshua In which five Books are described the things done in the Church from the beginning of the world to the death of Moses Atque hîc finitur Pentateuchum historiam annorum 2552. cum dimidio ab initio mundi complectens R. Usserius in Annal. V. T. cap. 37. Vide Sims Paras ad Chron. Cathol cap. 1. The Sadduces as some say received no other Scripture but these five Books of Moses therefore Christ Matth. 22. 32. proves the Resurrection of the dead which they denied out of the second Book of Moses but Scultetus saith that they rejected not the Prophets lib. 1. exercit Evang. cap. 22. See my Annotat. on Matth. 22. 23. Anciently it was not the custome of holy Writers to adde Titles to what they had written but either they left their works altogether without Titles or the first words were Titles the Titles now in use as Genesis Exodus were prefixed according to the arbitrement of men and the like is to be thought of those before the Historicall Books of the New Testament as Matthew Mark Luke Iohn With the Hebrews the Titles of Books are taken sometimes from the subject Matter or Argument as in the Books of Iudges Ruth Kings Proverbs and others of that kinde sometimes from the Authors or Amanuenses rather as in the Books of Ioshua and the Prophets sometimes from the initial words with which the Books begin which Ierom follows The Books of Moses are denominated from the initial words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In Principio i. e. Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina h. e. Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Et vocavit h. e. Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. In Deserto i. e. Numeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Verba sive Deuteronomium These are subdivided again into fifty four Sections that the reading of them may be finished in so many Sabbaths which is signified Act. 15. 21. Iunius Ainsworth and Amama with Calvin Cornelius a Lapide and Piscator have done well on the Pentateuch 1. Genesis In Hebrew Bereshith the first word of the Book by the Septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appellation the Latine Church retained because it sets forth the first generation of things Chap. 2. 4. and of Adam or mankinde Gen. 5. 1. It consists of fifty Chapters and contains a History of two thousand three hundred and sixty nine yeares from the Creation of the World to the death of Ioseph The best Expositors of this Book are Mercer Rivet Paraeus Calvin Peter Martyr
Testimonies of the Coming Incarnation Miracles Preaching Life Passion Death and Resurrection of Christ that he seems rather to write a History of things past then to prophesie of things to come and one cals him the fifth Evangelist Hence saith Senensis our Lord Jesus Christ made choice of this among all the Prophets first of all to read publickly and expound in the Synagogue of his own Countrey and in the New Testament he is oftner cited then all the rest of the Prophets He began to prophesie in the year 3160 seven hundred years before Christ was born Uzziah the King of Iudah yet reigning and came to the last times of Hezekiah Isa. 1. 1. and 39. 3. therefore he was almost contemporary with Hosea Amos and Micah and finished the course of his life under four Kings of Iudah viz. Uzziah Iothan Achaz and Hezekiah The Hebrews say he was of the Blood-Royal and that he was sawed to death with a wooden saw by Manasseh an idolatrous King after he taught sixty years His Prophecy consists of sixty six Chapters The best Expositors of it are Calvin Scultetus Forerius Mollerus Ieremiah This Book was alwayes esteemed as Canonical and written by Ieremiah He prophesied under Iosiah Iehoahaz Ioachim and Zedekiah His Prophecy consists of fifty two Chapters He prophesied partly in the Land of Iudea and partly in the Land of Egypt In the Land of Iudea he prophesied 41 years and afterward four years in Egypt See Iackson on Ier. 7. 16. p. 4 5. The best Expositors of it are Bullinger Polanus Lamentations It is called in Hebrew Echa i. Quomodo because it begins with this word The LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Lamentationes vel fletus for the Subject or Matter of it It contains sad and mourning complaints of the state of the Commonwealth of Israel into which it fell after the death of Iosiah It consists of five Chapters Nazianzen the Great never read this Book but he wept abundantly Ieremiah is thought to be the Author of it This was the last Prophet that the Lord sent to Iudah before the Captivity He was the fittest man to write a Book of Lamentations he had seen the City besieged stormed and sired the Temple destroyed great out-rage and cruelty committed The best Expositors of it are Peter Martyr and Udal Ezekiel Signifieth The strength of God or One strengthned by God He prophesied at the same time with Ieremiah Ezekiel in the City of Babylon Ieremiah at Ierusalem It consists of eight and fourty Chapters The best Expositors of it are Iunius Polanus and Villalpandus This Prophecy is full of Majesty obscurity and difficulty Calvin spent his last breath on this Prophet Daniel He wrote his Prophecy after the Captivity Chap. 1. 21. and 10. 1. while the visions are general and not dangerous to the Jews Daniel writeth in the Syriack tongue general over the East from Chap. 2. v. 4. to the eighth Chapter All the Chapters in Daniel from Chap. 2. 4. to the beginning of the eight are written in the Chaldee tongue and from the beginning of that Chapter to the end of the Book he writeth in Hebrew for the affairs that fell under the Chaldean Monarchy he registred in the Chaldee Tongue when the Kingdom was destroyed he wrote in his own native tongue the Hebrew Mr Lightfoot But when the oppressors are named the Medes and the Jews plainly described to be the people whom God defendeth then in the eighth Chapter and all after he writeth in Hebrew and hath a Commandment to keep close to the plain exposition in Chap. 1 2. 4. Some reckon Daniel among the Prophets but the Jews place it among the Hagiographa It consists of twelve Chapters the six first of which contain matters Historical the six last Prophetical The best Expositors of it are Polanus Iunius Willet Broughton Huit The Latines give the first place to the greater Prophets the Greeks to the lesser because there are many among them very Ancient Grotius The twelve lesser Prophets are so called because their Writings are briefer then the four first greater the Hebrews have them all in one Book the later Prophets spake more plainly precisely and distinctly touching the coming of the Messiah then the former Daneus Gualter Ribera Tarnovius and Drusius have done best on all the small Prophets Mercer and Livelie have done well on the five first of them Hosea Is the first among them whose Prophecy although it consist of more Chapters then Daniel yet the other is more prolix Hosheang noteth Salvator Saviour he is therefore so called because he published Salvation to the house of Iudah and spake of the Saviour of the world and was a Type of Christ our Saviour He prophesied before the Babylonish Captivity in the time of King Ieroboam under four Kings of Iudah Uzziah Iotham Achaz and Hezekiah and was contemporary as some say with Ionah 2 Kin. 14. 26. Isaiah Isa. 1. 1. Amos 1. 1. and Mic. 1. 1. all which prophesied destruction to the Kingdome of Israel It consists of fourteen Chapters The best Expositors of it are Zanchius Tremelius Paraeus Rivet and Livelie Diu vixit Osee Prophetam egit ut volunt Hebraei per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Isaiam Ioelem Amosum Abdiam Ionam Michâ—am ut notat Hieronymus Ioel He prophesied in the time of Hezekiah it consists of three Chapters which contain partly exhortation to repentance and partly comfort to the penitent Danaeus Paraeus Drusius and Livelie are the best Expositors of it Amos Of a Shepherd he was made a Prophet Chap. 1. 1. and 7. 14. He was contemporary to Isaiah and Hosea He prophesied to the Kingdom of Israel or the ten Tribes Chap. 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Iudah chap. 2 4. and 6. 1. It consists of nine Chapters Danaeus Paraeus Livelie and Drusius are the best Interpreters of it Dr Bensiâ—ld hath done well on two Chapters Obadiah He was almost contemporary to Ieremiah It is but one Chapter D. Rainoldâ— hath well expounded this Prophecy The destruction of the enemies of the Church is handled in the sixteen first verses the Salvation thereof by the Ministery of Pastors in the five last Ionah He prophesied in the time of Ieroboam 2 King 14. 25. Ierom proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters Abbot and King have both commented well in English on this Prophecy Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Ahaz and Hezekiah Kings of Iudah as appears by the inscription Chap. 1. 1. and was almost contemporary with Isaiah with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
manner of Tyrants to seek the destruction of the right Inheritor dissembled with the Wisemen pretending that his purpose was to come and worship him and learning by them what he could for that purpose intended in very deed to have made him away by which means he was compelled for the saving of his life to take a long and tedious journey down into Aegypt no Question with great labour and wearinesse to himself as well as to his Parents Thus you have the sufferings of our Saviours Infancy next consider his whole life and what was it but a suffering of all misery both in the whole course of it and in the conclusion of all at his death For the course of his life it was private and publick For his private life untill his thirty years he lived a Carpenter He that was sufficient to have governed all the Monarchies under the Sunne to have ruled the whole world to have led mighty Armies and to have read a Lecture of Wisdom to Angels and Archangels he was servant to his Father a Carpenter and spent his time obscurely in a manual occupation handling the Mallet and Chezil and doing the work of a mean labourer burying as it were all his Divine Excellencies under the thick and dark cloud of a poor Trade and not shewing forth so much as a glympse of his heavenly glory but that at one time at the age of twelve years he peeped a little out of the Cloud when at a feast in Ierusalem he disputed with Doctors to the astonishment of all the hearers and beholders He was cast down from all honour and made to inherit contempt and basenesse But come we to his publick life where he was to take upon him a glorious function fit for himself even to be the Minister of the Circumcision a Prophet to the people Israel First He entred into this function with a great toil and labour for by and by after his Baptism and Calling to publick view he was thrust forth into the wildernesse there to be tempted of the Devil not for a few hours or dayes but for full fourty dayes together There he did challenge all the powers of darknesse and hand to hand did enter the lists to fight a combate with all the Devils of hell There was he singled forth and they let loose to try the utmost of their mighty and subtil temptations three principal ones are mentioned but no question he stood not against so little as three thousand for what would not Satan assay to do him mischief What evils did he not by word or suggestion labour to draw him to when he had him for so long a space of time at so great a disadvantage all alone in the wildernesse and fasting he would strain himself to the utmost of his wicked wit to have poysoned him with some taint of wickednesse that he might have killed the whole body of his Church in him the Head thereof as he destroyed all mankinde in the first Adam the common root of it It is certain that our Lord was armed with power and wisdom to discover and resist his temptations and knew he should could and would be victorious but no doubt the combate was troublesome and tedious and filled his righteous soul with unspeakable dolour and anguish Let a vertuous and honourable Matron be shut up so many dayes together in one room with a base and loathsome adulterer there to suffer all his impure solicitations will not her misery be so much the greater in sense by how much her self is more shamefac'd and honest and more abhorrent from all such impurity so it was with the soul of our blessed Saviour That great and foul polluter of himself and mankinde the Devil had liberty given him to try what ever he could do with all his crafty and abominable temptations to draw our Lord Jesus from his God and to make him as all other men were a sinner The most valiant person in the world armed with the best weapons for defence and furnished with so much prowesse and skill that he knew he should be conquerour and unwounded would yet finde it unspeakably troublesome to ward oft the multitude of blows of ten thousand at once assailing him with such fiery darts and poisoned weapons that each of them had they but fastened to draw bloud would have been mortal unto him Had any of Satans temptations fastened on the soul of Christ he had been made a sinner and so separated from the Union with the second Person and so himself with all his members that depended upon him had perished eternally Doubtlesse though he knew he should overcome yet the bearing off putting by and resisting so many mighty blows and subtil thrusts must needs be extreamly tedious and bitter unto him by how much he was more perfectly holy and did more detest all such manner of temptations Thus his sufferings from Satan were horrible though in the issue harmlesse yea and glorious but now thinke what he bare in his whole life after Five things are most intollerable to the nature of man in passing of his life Poverty Reproach Labour Danger and Sorrows he was laden with all these in all extremity First for Poverty Though he were very rich saith St Paul yet he became poor for our sakes he had been no slothful nor prodigal Person in his private life but he was a Servant to his father in law and the calling was poor so that he could get nothing but from hand to mouth and therefore being to leave his Trade and become a Minister and Preacher of the Gospel he had no house nor home of his own to dwell in no stock nor revenues to live upon but was fain to live of pure alms and though he was no beggar yet as if he had been a beggar to maintain himself altogether by the kindenesse of others The Foxes have holes the Fowls nests but the Sonne of man hath not whereon to rest his head We reade of a bag he had but it was not filled with the fruits of his own hand or stock but with the gifts and alms of others He had it but he had it of alms it was enough but at other mens voluntary cost What ingenuous spirit doth not feel it an abasement to be so maintained You see his Poverty he was of so low estate that indeed he had nothing at all but what good people would bestow upon him Again for Reproach How insufferable a thing is that to worthy natures to be standered reviled ill-spoken of and laden with false accusations and calumniations Doth it not seem unto us a heavier thing then death Who is not so tender of his good name that the least blemish and aspersion cast upon him seemeth more smarting then the cutting of a sword But our Saviour had all manner of disgraces cast upon him not by mean base beggarly and despised companions but by the Scribes Pharisees Elders High-Priests and Rulers of the City
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâ—ile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâ—ing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â—1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
influence upon the act and function of Christian life Principia Theologia or Fundamentalia dogmata fundamenta salutis are not the same but differ formally though some of them may be materially coincident Mr Mede in a letter to Mr Hartlib As there are in points of saith fundamental Articles so there are in points of practice fundamentall Duties Master Raynolds on Hosoa 14. 2 3. The foundations of religion must 1. Be held with great certainty 1. Speculative foundations John 17. 3. We must hold one God in three Persons Christ the Mediator 2. Practical John 16. 8. We must be convinced of the sinne of nature the righteousnesse of Christ and the necessity of a holy life and suspect those opinions which advance nature depresse Christ decry good works 2. We must be earnest about the particular explication of these truths 1 Cor. 5. 6. Errour in matter of Justification is dangerous Corollaries n Haeresis est pertinax defensio erroris in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. Haereticus non est nisi qui inverbum fidei peccat Luther in Epist. Galat. c. 1. v. 8. Haereticum tota Ecclesia Christiana inde ab initio in hunc usque diem vocavit cum qui haeresiarcham aliquem sequâ—tus negat doctrinam aliquam fundamentalem ad salutem necessariam inter Christianos controversiam Vedel de Arcan Armin. lib. 1. cap. 1. Vide plura ibid. There are damnable heresies 2 Pet. 2. 1. and errours that are capital Not holding the head Col. 2. 19. and such as destroy the faith 2 Tim. 2. 18. o Vide Altingii loc com part 2. p. 262. et Zâ—nc misc de Magist. Non omnis error est baeresis sed illa tantum quae est contra fundamentum aâ—t in fundamento fidei pertinaciter defenditur Voet. Some errours do not touch the foundation others do concutere and others do evertere We hold the Lutherans to be true Churches agreeing with us in fundamental points of faith and likewise in being free from Idolatry for albeit they have Images in their Churches which we conceive to be a very dangerous thing yet they do not worship them and although they hold reall presence in the Sacrament yet they do not adore it Dr Twiss his doubting conscience resolved My Lord Faulkland in his Reply to him that answered him about the Romane Infallibilitd pag. 220. to 231. seems to hold the negative Bellar. Tom. 2. l. 3. c. 21. T. Aquin. part 2. Quaest. undecima Articulo tertio Vide Gerhardi loc commun de Magistratu p Part. 3. Philos. Sob Sect. 2. q. 6. Zanch. tom 2. Misc. in cap. de Magistratu Aretius hath written the history of Valentinus Gentilis put to death at Bern. There was a Statute against Lollardi in England and Hugonots in France Haereticus ego tibi tu miht See Statut. of Qu. Eliz. c. 1. Propriè Heretici vocantur qui ea pertinaciter rejictunt quae in sacris Scripturis docentur Daven de judice controv Haeresis est error pugnans cum â—undamento religionis Christianae isque pertinax Altingius Tom. 2. Problem Theol. part 2. Prob. 14. Heresie is an errour in the foundation of Christian Religion taught and defended with obstinacy Perk. on Gal. 5. 20. See more there q Lib. 3 of the Church ch 3. See D. Prideaux his Sermon on 1 Cor. 11. 19. Vide Grotium in Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligere praeferre est enim haeresis privâ—â—a aliqua opinio quam quis prae dogmate Christiano fide Catholica sibi amplectendam eligit eamque pertinaciter defendit Gerh. loc commun de ministerio Ecclesiastico c. 8 Ut quis sit propriò dictus haereticus requiritur 1. Ut sit personâ— in Ecclesiam visibilem per Baptismi Sacramentum recepta 1 Cor. 11. 9. Act. 20. 13. 2. Ut erret in fide sive errorem illum noviter introducat sive ab alio acceptum amplectatur quamvis illud haeresiarchae hoc vero haeretici proprium videri possit 3. ut error directè in ipsi fidei fundamentum impingat 4. Ut errori conjuncta sit malitia ac pertinacia per quam etiam aliquoties admonitus nihilominus obstinatè errorem suum defendat 5. Ut dissensiones scandala in Ecclesia excitet ejusque unitatem scindat Id. ibid. Haeresis consideratur vel in doctrina vel in persona haeresis doctrinae est quando id ipsum quod proponitur est contra sidem Catholicam Orthodoxam Haeresis autem personae quum quis haeresin doctrinae ita proponit ut asserat etiam convictus Cham. de Occ. Pontif. l. 6. Errours are practical or doctrinal onely fundamental or circa-fundamental or neither of the two r See Master Clarks Sermons on Matth. 8. 13. and Master Cranfords Haereseomachia on 2 Tim. 2. 17. s Arius in Alexandria una scintilla fuit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquin. t Ubi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singulorum sententiâ— surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem dâ— vita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem â— vita tollendos Erasm. Annotat. in Tit. 3. Vel sola modestia potuisset vitam redimere said Galvin of Servetuâ—â—n opusc Here the Spirit of God sets forth 1. The office of a Magistrate to bear the sword 2. The end which is double 1. The Minister of God for thy good in general 2. To execute wrath on him that doth evil God never committed to any that charge of the body onely and not proportionably the charge of the soul as to Masters Parents Heirs Judg 7. 10. u Magistrates in the Scripture in the Hebrew are called Masters of restraint Qui non vetat peccare cum potest jubet Sene. x M. Hildersam on Psal. 51. 7. Lect. 146. As all blasphemous hereticks Levit. 24. 16. so seducing hereticks are to be put to death The whole 13 Chapter of Deut. is spent about the seducing of false prophets Are not Moses moral Laws of perpetual equity and therefore to be observed in all ages Is blasphemy more tolerable in the New Testament Mr. Cotton on Rev. 16. third Vial. We are not obliged saith Beza to the judicial Laws as they were given by Moses to one people yet so farre we are bound to observe them as they comprehend that general equity which ought to prevail every where By the judicial Laws of the Jews the false prophets and Idolaters were to be put to death Deut. 13. 8 9. 17. 5 6. where there is a moral equity in the precept it is perpetual 1. That
sit Ideo praecipiunt ut â—omo annos aetatis suae dividat in tres ' partes quarum tertiam lectioâ—i tribuat sacrarum lâ—terarum Dâ—usius Ebraic quaest Karaim lectores Scripturae sacrae secta olim fuit quae nudo textui biblico addicta erat ac Traditiones omnes rejiciebat Buxtorf de Abbreviat Hebrâ—iâ— a Benè orasse est benè studuisse Luther He hath studied well who hath prayed well Mr Pemble of the Persian Monarchy In reading of the Scriptures men must read not here and there a Chapter except upon some good occasion but the Bible in order throughout and as oft as they can that so by little and little they may be acquainted with the Histories and the whole course of the Scriptures Rogers Treat 3. c. 12. h Verbum Scriptum est objectum fidei adaequatum primum fundamentum à quo capit initium ultimum illud in quod resolvitur Amesius de Circulo Pontificio Prima veritas est fidei objectum formale quo Deus ipse sive absolute sive in Christo est ejusdem objectum formale quod â—d ibid. * Divinas Scripturas saepius lege imò nunquam de manibus tuis sacra lectio deponatur Hieron ad Nepotian de vita Cleric c Bifields Directions for private reading the Scriptures See Practice of Piety p. 314. What meditation is See Mr Fenner on Hag. 1. 5. A young Disciple asking an old Rabbi Whether he might not have time to learn the Greek Tongue he said If he would doe it neither by night nor by day he might because by night and day he was to study the Law Ps. 1. 2. c Meditatio est actus religionis seu exercitium spirituale quo Deum res divinas intenta experimentali effectuosa cognitione recordamur nobisque applicamus Voetius 4 Consectary Some gave five marks for a Book Fox Quo juniores eo perspicaciores Salmeron 5 Consectary f Speculative and practical Atheists Speculative Atheism in the judgement consists in maintaining corrupt principles Practical in going on in wayes which deny Gods Attributes It argued a prophane spirit in Politian who said That there was more in one of Pindars Odes then all Davids Psalms g Iis qui maximè sibi Christianorum Catholicorum nomen venditant nihil tam solenne est tamque vulgatum quam Scripturas calumniari Chamier h Quam verè dixerit olim Polydorus Virgilius Doctores quosdam Pontificios sacras literas quo volunt retorquere instar sutorum qui sordidas pelles suis dentibus extendunt i Pasce oves meas hoc est regio more impera Thomas ex Aristotele Patribus Conciliis barbara Bibliorum versione magnum illud Systemâ— compilavit cui titulum Summae fecit Liber sententiarum Summa Thomae tanquam duo Testamenta in pulpita introducti sunt Amama k Cum Mose â—ugnant cum Prophetis cum Apostolis cum Christo ipso ac Deo Patre Spiritu sancto qui sacras literas oracula divina contemnunt Bellar. de verb. Dei l. 1. c. 2. l Dâ— Clerk m Dr Rainolds against Hart. n Dr Iones his Remonstrance See S â— Iohn Temple of the Irish Rebellion pag. 108. o Non dâ—bet Scriptura quacunque occasione detorqueri à genuino sensu Imò quodâ—mmodo foedius est â—itando detorquâ—re quia indicium est nos tum Scriptur is abuti ad arbitrium tanquam regulam Lesbiam pro nostro commodo â—uc illuc deâ—orquere Hoc verò quum semper verum est tum maximè in disputatione quantum enim illud â—rimeâ— est ut qui aliorum meâ—dâ—â—iâ— refutare profitetur ipse se ita gerat ut falsarius appellari possit Chamier de Canone lib. 8. c. â— How the Jews wrest and pervert places of Scripture See Dilheri Electa l. 1. c. 15. Dum Scripturas interpretari aggredâ—â—ntur Coribantum sâ—mnâ—â— imaginationes non hominum sanorum expositiones afferunt Buxtorf Syntag. Iudaic. c 1. Satan indeavours in this later age to enervate the Word two wayes 1. In labouring to weaken the Authority of the Old Testament 2 Tim. 3. 15. given by inspiration and profitable go together 2. Men deny all consequences out of Scripture will have nothing Scripture but what is there in so many words Matth. 2. ult Iames 3. 5. See Iohn 5. 39. There were no other Scriptures to search then but only those of the Old Testament for none of the New were written till after Christs Death and Resurrection See Mr Cooks Font uncovered for Inâ—ant Baptisme pag. 24 25. Hujus generis inter Papistas sunt brevia collo appensa Ave Maria cum Oratione Dominica in globulis aâ— certum numerum recitatâ— Ames lib. 4. de Conscientia cap. 23. Iudâ—i Evangelium dici volunt quaâ—i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven Gilion id est mendacium seu inâ—quitâ—tem voluminis Gualtperius 1 Cor. 1. 22. 6 Consecâ—ary It is a gradation Luk. 16. 31. Tum antiqui Theologi Basilius Chrysostomus Augustinus tum recentiores celeberrimi nominis inter adversarios Thomas Aquinas Ferus Andradius aliique Scripturam Canonis nomine designaÌ„t aut designatam asserunt tanquam intellectus voluntatis regulam ad â—uncta seu credenda seu agenda perfectissimam Rainoldus Thesi 1. M â— Hobbes in his Leviathan part 3. chap. 33. saith Those Books only are Canonical which are established for such by Soveraign Authority Then in the times of Popery the Apocrypha were Canonical a Scripturae dicuâ—tur Canonicae quia quid nos credere quemadmodum vivere oporteat praescribunt ut huc fidem omnem vitamque nostram referamus quemadmodum lâ—pâ—cida aut architectus ad amussim perpendiculum opus suum exigit Whitakerus de Script controvers prima Quoestione prima cap. 2. Libri sacrae Scripturae Câ—nonici dicuntur quia fidei morumque regulam continent Whitakerus Scharpius de sacra Scriptura Proprii Canoniâ— dicti univocè due conditiones sunt inseparabiles quod veritâ—tem divinam contineat divinitus materia forma quod Authoritate Divina publicae Ecclesiae datus sanctiâ—icatus ut â—it Canon sive Regula ipsius atque hic verè Divinus Canon Jun. animadvers in Bellarm. Est mater Ecclesia ubera ejus duo Testamenta Divinarum Scripturarum Aug. Tract 3. in epist. Joh. b Ut veterum librorum â—ides de Hebraeis voluminibus examinanda est ita novorum veritas Graeci sermonis â—ormam desiderat August c From the fourth verse of the second Chapter of Daniel to the end of the seventh Chapter and from the eighth verse of the fourth Chapter of Ezrah unto the end of the seventh the Chaldee Dialect is used Omnes libri Canonici veteris Testamenti Ebraicè scripti fuerunt Daniele Ezra sunt quaedam partes Chaldaicae nempè quae ab iis ex publicis Annalibus fastis regni desumptae fuerant in quorum Monarchia tum vivebant ut observavit doctissimus Junius d Erpenius
his thoughts are there is no God In peccato duo attenduntur sâ—ilicet conversio ad commutabile bonum quae materialiter se habet in peccatâ— aversio à bono incommutabili quae est formalis completiva ratio peccati Aqu. 2. qu. 162. art 6. Two things manifest the enmity of the heart to God 1. A mans averseness from Christ and the way of the Gospel 2. His unwillingnesse to â—ely upon God alone for succour Omne peccatum est deicidium say the Schools It strikes at the very essence or being of God Every sin saith I would have no God Rom. 8. 7. abstractum deâ—â—tat essentiam Rom. 8. 23. There is a double curse come upon the creatures not only a generall curse on them all in the fall but a particular curse the figtree lay under a generall curse and it would have withered with that but because of the particular curse it withered presently Vide Lombard l. 2. Senten dist 25. Aqu. 1 2. qu. 85. art 1. Sins proper end is the dishonour of God and the ruine and abasement of the nature where it is the Law hath put another end on it the manifestation of Gods justice but Christ puts a new end on it the Lord will exalt his grace and mercy in the pardoning of it Sin hath defiled the soul in point of purity and disquieted it in point of serenity The soul of man in its creation exceeded thâ— Sun in glory in its greatest splendour It is called evil â—ine adjecto Rom. 7 13. the holy Ghost could not call it by a worse name then it self But sin that it might appear sin praedicatio identica and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull The damned in hell hate God because they are sealed up in their obstinacy against him Isa. 51. 20. Rev. 16. 9. Aquinas brings that place to prove it Psa. 74. ult Aquin. part 1. qu. 48. art 6. proves that Culpa habet plus de ratione maâ—i quam poena 1 quia ex malo culpâ— sâ—t aliquis malus non ex malo poenae 2 quia Deus est auctor mali poenae non autem mali culpae Gods greatest punishment is to punish sin with sin He that is filthy let him be filthy still the greatest punishment in helâ— is sin as the Saints obedience in heaven is pars praemij so the blasphemy of the wicked in hell is pars poenae say the Schoolmen there is more evil in the cause then the effect See Field on the Church p. 418. Perk. vol. 1. p. 215. B. Bilson dislikes this in his Full redem of mankinde by the death of Christ from p. 14. to 136. B. Bilson p. 135 saith that hell pains were never added to Christs crosse for 1300 years since the Apostles time a The Stoicks thought all sins were of an equall nature because to sin is transilire lineas to passe the bounds but some may shoot wider then others though both miss the mark The Scripture evidently confutes this opinion Ioh. 16. 11. 1 Tim. 5. 8. Ezek. 16. 47. 2 Pet. 2. 26 27. Some sins are compared to Camels others to Gnats some to beams others to motes some to talents others to farthings As there are degrees of graces and vertues so of sins He that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her He that cals his brother Raca is not so great a murtherer as he that takes away his life See Shepheards Sincere Convert c. 3. Peccata spiritualia sunt majoris culpae quam peccata carnalia non quasi quodlibet peccatum spirituale sit majoris culpae quoâ—ibet peccato carnali sed quia considerata hac sola differentia spiritualitatis carnalitatis graviorae sunt quam caetera peccata caeteris paribus Aquinas 1. 2. qu. 73. art 5. v. plura ibid. All evill is worst in the fountain Mat. 21. 31. A Caution Sensuall lusts deprive us of communion with God we can never give them content they are disquieting and debasing lusts Spirituall lusts usually assault the highest persons men of greatest parts Rom. 1. 30 Elymas Achitophel Ieroboam Machiavel and of high condition the very Saints are apt to be proud of spirituall gifts these lusts are more subtle and deceitfull then sensuall lusts they are not easily discerned and have specious pretenceâ— one is not soon convinced of spirituall pride The operation of spirituall lusts is more vehement and impetuous the body moves slowly but the thoughts swifter then the Sun Sensuall lusts make us like a beast spirituall like the devil Iudas is called Satan There is in Christ both active and passive obedience his active answers the precept his passive your transgression of the prohibition Poena damni in hell answers to sins of omission as sensus to those of commission When Satan tempted Eve he first turned the heart from God Malum commissionis omissionis in aliquibus conveniunt in aliquibus differunt conveniunt 1 Qund utrumque contra legem 2 Quod utrumque etiam est privatio rectitudinis debita per legem requisitae Differunt tamen 1 Quia malum omissionis est contra praeceptum affirmativum Commissionis contra praeceptum negativum 2 Differunt ratione fundamenti quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu malum omissionis non sed in ipsa anima nullo actu aut habitu ita medio Barlow exercit 2. A sin of omission is an aversion of the heart from God and duty in some thing commanded as that of commission is a conversion or turning to the creature an something forbidden Iud. 5. 23. Ier. 10. 25. 2 Thes. 1. 7 8. 1 Cor. 9. 16. There is en aversion from God before there is a conversion to the creature Iam. 1. 14. By the greatnesse of the precept we may judge of the greatnesse of the transgression Mat. 22. 38. 1. Fomes seu depravatio inhaerens 2. Suggestiones cogitationum affectuum id est quando depravatio originalis movet se aliqua inclinatione 3. Delectatio 4. Consensus 5. Ipsum opus Chemnit loc Commun Lex Dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo sed ineptè impiè ab adversariis usurpato vocantur Baronius Disput. Theol. de peccato mortali veniali Sectione 1. Vide plura ibid. Sectione 2. 3. a Aquinas 1ª 2ae Quaest. 88. Artiâ— 1 c b Bellarm. de Amiss grat statu peccati l. 1. c. 3 c. See Dr Halls No peace with Rome and Dr Priâ— Serm. 2. on Mat. 5. 25. p. 42. to 47. Mr Pemble of Justification Sect. 3. cap. 4. pag. 144 145 146. and Mr Burgesse of Justification pag. 206 207. and Doctor Featleys Vertumnus Romanus pag. 28 29. Bellarminus distinguit iâ—ter peccata quae sunt contralegem quae sunt praeter legem ut peccata venialia Sed
Treasury of the Church Luk. 22. 44. Divine justice would not let go the sinner without a ransome nor the Redeemer without full satisfaction I am loath to beleeve that either the Father was so prodigall of his Sons life or that the Son was so carelesse of his own bloud that he would have poured out all if one drop would have served the 〈…〉 n. D. Hampton on Rom. 10. 4. See M. Pinchins Meritorious price of Redempt part 2. p. 88 89 90 91. See Exod. 21. 32. Matth. 26. 15. Rectè hic ex More Nâ—boâ—him observavit Cl. Drusius in Praeter pretium servi fuisse triginta siclos argâ—â—tcos liberi verò sexaginta Servator ergo non liberi sed servi pretio â—stimatus est De Dieu in loc Iudas for love of mony was content to sell his Master it may be he thought not to death but that his Master might shift away and deliver himself by miracle and he get the mony for when he â—aw that the Lord must die he was grieved M. Richardson in his Manuscript They accuse him of blasphemy the highest sin against the first Table and sedition the highest sin against the second c Pilate was his proper name and he was called Pontius of Pontia an Iland the place where he was born that lay near to Italy Ille Pilatus qui tempore Christi praefidem egerat sub Caio in tantas incidisse calamitates fertur ut necessitate compulsus ultro sibi manum intulerit suique ipsius interemptor divina illa ultrone ut par erat non diu parcente factus est Eus. Hist. Eccles. l. 2. c. 7. d Christs bloud was shed seven times Circumcisione horto corona flagellatione manibus pedious corde Numb 19. 4. Levit. 8. 11. Isaiah calleth the torments preceding his death with an elegant word â—aâ—urah Isa. 53. 5. and Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 24. Christs body was beat with scourges soedum supplicium as a Schoolman cals it a pain so base as might not be inflicted on a Burgesse of Rome He was whipt twice as is thought and that cruelly after the manner of the Romans to move the people to compassion by four as is gathered by the parting of his robes into four parts and those four all souldiers A Spanish Postiller writes that the Jews fearing Pilate would discharge him after stripes gave mony to the Officers to scourge him to death D. Clerke Christ was twice whipt with rods 1. Before the sentence of condemnation given for that end that he might have been set free and after condemnation ex instituto capitali He was whipt most grievously for so Psal. 128. 3. shews Montac Orig. Eccles. Tom. prior Part. post In crowning him with thorns the souldiers did not only wreath him a thick crown of thorns to stick his head full of them but after the putting it on to fasten it they did strike him on the head with their canes as Matth. 27. Mark 15. do plainly testifie So big were the nails with which they nailed him to the Crosse as the Ecclesiasticall History reporteth that Constantine made of them a bridle and helmet for his own use B Bils Full Redempt of mankinde by the death of Christ. pag. 5 6. Mortuus est in juventae vigore hoc est annos tres triginta natus ut magis charitatem erga nos ostenderet paternis jussibus obsequentiam tum enim posuit vitam quum erat vivere jucundissimum Lod. Viv. de verit Fid. Christ. l. 2. c. 15. The great misery that Christ underwent was in his soul when the Lord poured on him pure wrath Matth. 26. 38. The redemption of mankinde is called The travel of his soul Isa. 53. 10. Papists and Socinians say Christ suffered only in his body that his soul suffered but sympatheticè and secondarily but bodily sufferings could not make satisfaction for the sins of the soul lusts fight against the soul where the greatest debt was there must be the chiefest satisfaction Christ as our Surety must pay our whole debt the whole man is bound to the Law but principally the soul sin is primarily against that they sinned against their own souls Numb 16. See Micah 6. 9. The sufferings of the body will never make a man perfectly miserable It is not pure darknesse till the inward man be dark 2. The whole man was under the curse Gal. 3. 13. The body is but one part of the man therefore that could never pay the whole debt of the curse 3. Christ took soul and body and the infirmities of both that in them both he might make a sacrifice Isa. 53. 10. 4. Else many Martyrs suffered more then Christ for they suffered greater bodily torments some were cut in pieces some sawn as under yet they suffered with rejoycing because their spirits were filled with the consolations of God but the Lord withdrew the light of his countenance from Christ. 5. Christs sufferings in soul began before his bodily sufferings in the garden when he was in an agony Some say Christ was not silius irae because he was the Son of God but filius sub ira as a Surety Vide Grot. de satis Christ. c. 1. p. 11. Sandford de Descen Christ. ad Inferos p. 130 ad 152. Rivet Disput. 13. desatisf Christ. f It was usual with Pagans as Chrysostom writes to upbraid Christians with tu adoras crucifixuÌ„ Heading stoning or burning is not so odious among any people as hanging is among us it is called in special reproach A dogs death Abeat in malam crucem Orat. ad Verrem tertia Morâ— cousixorum in cruce est acerbissima quia configuntur in locis nervosis maximè sensibilibus scilicet in manibus pedibus ipsum pondus corporis pendentis continuè aâ—get dolorem cum hoc etiam est doleris diutâ—rnitas quia non statim in oriuntur ficut hi qui gladio interficiuntur Magnitudo doloris Christi potest considerari ex preceptibilitate patientis secundum animam secundum corpus Nam secundum corpus erat optimè complexionatus cum corpus ejus fuerit formatum miraculosè operatione Spiritus sancti sicut alia quae per miracula facta sunt fuerint aliis potiora ideo in eo maximè viguit sensus tactus ex cujus preceptione sequitur dolor Anima etiam secundum vires interiores efficacissimè apprehendit omnes causas tristitiae Aquin. part 3. Quaest. 46. Artic. 6. Vide Lactant. Div. Instit l. 4. p. 288 289 250. Quatuor causae sunt cur Christus crucis mortem sustinere voluerit Prima Quia accrbissima Secunda Quia ignominiosissima Tertia Quia gentilis non Iudaica erat Quarta Quia significabatur eam fieri pro salute omnium credentium ubicunque illi terrarum essent quod etiam representabatur expansione manuum Quo nimirum Christus allusit Joh. 12. 32. Mors crucifixio Christi in lege quoque