which many belong onely to the first grammar of that language as if in English you should write When you be come together and in the margent write Yee are 2. Some words are for clearing the sence and are as short commentaries upon the Text. 3. Some for avoiding of words harsh to the eare as when the Prophet in indignation or mockage or tyed to relate anothers speech uses such termes as seeme needfull to be sweetned by other more usuall words You may take an example of both these 2. Kings 18.27 where the Prophet as a faithfull Historian repeating the words of Rabshakeh hath that which hee spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le ecol eth choraihaÌ„ ulishtoth eth Sheyenayehem immacem which our English translates that they may eate their owne dung and drinke their owne pisse with you the word choraiham their dung hath the derivation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chor that hole from which it comes out and the word Sheyenaiyehem their changes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shanah to change meanes their urine which they should drinke and pisse out and then drinke in againe whereby the railing Rab-scab would be as bitter as he could But for the first of these the margent hath a more mannerly word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dzoatham that which comes from them and for the second by way of exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meimei raghleihem the water at their feete and these are read for the words in the line Translators have little or nothing to doe with the Keries of the first kind in them of the last they usually take the word in the margent In the second kind they take the word in the line or that in the margent indifferently because the Keries or marginall words are both of the ancient Iewes and learned Christians held to be of divine authoritie as they in the text as you may see it made mâ—nifest by Henry Ainsworth's Aduertisement n. 7. where by sundry examples he shewes that the word which in one Prophet is put in the margent is by another put in the text Moreover the most ancient translators even from the 70. which were almost 300. yeeres before Christ if that which is now extant be any remnant of it and that Chaldee of Ionathan who is said to have beene the disciple of Hillel which lived as some write 100. yeeres before Christ and all that have followed after these have translated sometime after the margent somtime after the line often-times have noted both as you may see in many instances in the place cited And that which is above all the Pen-men of the new Testament use in some places the word of the margent for that in the line So that Galatinus with his late Rabbins may still sleepe upon the pillow of their owne dreame For nothing of the Talmud was gathered together till about the yeere of Christ 150. when one Rabbi Iudas compiled into one volume the expositions on the law and the Prophets which other Doctors had written some before some after Christ which Booke hee called Mishna a copie or second reading and divided it into Six Sedarim or orders Some 200. yeeres or more after him Rabbi Iohanan or Iohn gathered the Talmud or Doctrinall of Ierusalem out of the writings of such Rabbins as wrote after the other and this Talmud is but a commentary on the former Mishna After him likewise about the yeere of Christ 500. Rabbi Asse made a further collection of the Babylonian Talmud of speciall use among the Iewes Both these Talmuds are full of fables and idle fictions to the depravation of the trueth of God But about the yeere 1200. Rabbi Moses ben Maimon thence called RaMBaM and Maimoni gathered out that which was good and any way availeable for understanding the rites and ceremonies of the Law and left out those fooleries of which the Talmuds were full and therefore Postellus said rightly of him that hee is Instar omnium For further knowledge of which things you may read Galatinus H. Ainsworth Shickard P. Ricius and others Now if neither the Talmud nor the Mishna were extant of so long time after Christ how could the writings there cited being in private hands bring in any publike corruption into the text of the Scripture which long time before that had beene delivered safe and intire into the hands of the Church of the Gentiles But although it be yeelded unto that either the Masôrites or the Talmudists or the Cabalists by any private notes of theirs or their expositions have corrupted either the text or native meaning thereof yet doth it not therefore follow that the Nation of the Iewes have accepted these corruptions much lesse that they hold them of divine authoritie as they doe the marginall Keries and yet much lesse can it be made to appeare that the Translators of the Christians have at any time accepted of any such notes no more then we heretofore accounted the notes on the Geneva Bibles to bee Canonicall Scripture But you will aske when those Keries or marginall readings for they are alwayes read for the Cethib or word written in the text came to the Holy Scripture Answere The most voyces are for Ezra that he having care of the Ecclesiasticall policie and especially of the integritie of the Holy Scripture in conferring the copies and the differences among them noted such as hee thought fittest and that the Copies might not differ any more began that Masôreth of which I spake But Galatinus Lib. 1. Cap. 8. saith that this is a lewd lie of the later Iewes for then they should not have beene called corrections of the Scribes but of Ezra yet hee confesseth that they were long before the time of Christ seeing Ionathan the Author of the Chaldean translation doth often-times translate according to the margine yet will he not have Ezra the Author of them for then he durst not I thinke so saucily refuse them or for them the Cethib as errours and corruptions of the text as hee doth But Shikkard as he cites the common consent of the ancient Hebrewes puts it constantly upon Ezra That with much care and diligence he got divers copies of the Scripture compared them with those that were authenticall and noted them as you heard 1. But if there were any copies that were authenticall what needed this superfluous diligence 2. Beside what could 70. yeares of the captivitie doe to corrupt so many copies when they had in the captivitie so many Prophets As Daniel Ezechiel Ezra beside so many worthies as you read of in Daniel and Ezra and Ieremiah among them that were left at home Especially seeing a copie may continue many seuenty of yeeres as you read in Rambam of one of 700. yeres in his time and Cunaeus cites the Chronicle called Iuchasin concerning a Bible written by Hillel betweene whose times were 900. yeeres and yet more the learned Patrick Young assures us of a beautifull Copie of the whole Scripture written by Tecla in
and comfort in God be firme and sure if they were not grounded upon His holy promises that never faile 2. And if no man know the things of God but onely the Spirit of God how could we beleeve that which is to be beleeved of Him or hoped for our selues as the Trinity of Persons the Incarnation of the Son the resurrection of the body c. but by the instruction of His holy Word 3. How could we have the true knowledge of sinne and the punishment thereof but by His Law whereby He hath taught us what duty we owe to Him to our neighbour and to our selues And if the holy Scripture doth thorowly instruct us in all things that we ought to doe or to beleeve is not the sufficiency and perfection thereof able to teach us how to be perfect in every good worke See 2. Tim. 3.16 17. 2. And if it might with due reverence unto God be supposed that the holy Scriptures have not sufficiently instructed us in every thing Yet who is he or what is that Church that may presume to adde to His word Proverb 30.6 Lest if they teach things that are not to be beleeved or command that which is not to be done our faith be found to be foolishnesse and our obedience become if not sinne yet without reward as the Prophet saith Esay 1.12 Who hath required this at your hand 3. As the man is so is his strength Iud 8.21 as his wisedome is such are his words And seeing it is evident by the Scripture which is given that it was the good will and pleasure of Almighty God to give instructions unto His Church and that it hath already been prooved that the Wisedome Chapter 5. and the Trueth of God as all His other dignities are infinite Chapter 7. if the instructions and directions of the Scriptures were not in every respect perfect and sufficient for the Church to that end for which they were written then the Wisedome or Goodnes of God should be defective in that which was necessary for His Church to know But that is impossible Therefore the Holy Scripture is sufficient 4. If God have not sufficiently and perfectly instructed us by His word what we ought to doe and to beleeve then can He not in Iustice punish those defects which shall be found in our Faith or obedience especially seeing we are not bound by any precept in His revealed will to hearken to any traditions with that reverence as to His word but rather are every where commanded to hearken to His word and that without any adding thereto or taking away therefrom Deut. 4.1 2. and 5.32 Esay 8.20 sends us to the Law and to the Testimony and if any one shall speake not according to this Word it is because there is no light in them So our Lord sends us to the Scriptures Iohn 5.39 Therefore the holy Scriptures are perfect and sufficient to teach all things that belong by way of divine revelation to faith and godlinesse All the Fathers runne this way and the most learned among the Schoolemen and later Papists as you may see them cited by Master G. Langford Enquiry after verity § 2. Of Traditions Obiect 1 Object 1 Against this doctrine of the sufficiency and perfection of the Scriptures doubts are raised two wayes First from the necessity of Traditions Secondly for that it is supposed that some bookes of the holy Writ are lost For the first it is manifest even by the reasons that are brought for the sufficiency of the Scripture For if it were alwayes necessary that the service of God in His Church should be according to His owne commandement and direction it must follow necessarily either that the Scriptures should have beene given even from the beginning of the world for the Church of the redeemed began in Adam or else that the seruice of the Church was onely according to tradition The first is apparently false For Moses was the first inditer of any Scripture and that after the deliverance out of Egypt which was after the Creation of the world 2513 yeeres Therefore the second followes of necessity that Traditions were necessary Answer This is a wilfull mistaking of the question which being about the sufficiency of the Scriptures must needs be limited to the times since the Scripture was given But Moses was not the first inditer of the holy Scripture but God Himselfe who had first written His Law in mans heart did secondly write it in two Tables of stone with His owne hand in mount Sinai And thirdly againe when the Tables of the Covenant were broken this was the first of all that which we call holy Scripture After which time God taught Moses the Originall of the world the sinne and redemption of mankind the order of times and whatsoever was necessary for that people to know and to doe And although it bee most true that the faith and seruices of the Church before the law was onely according to tradition yet because those traditions were not kept as God had taught them God brought upon the world of the ungodly the Flood Yet even within foure hundred yeeres after the Flood by the craft of the devill and his new revelations the best among men became Idolaters as it is manifest in Iosh 24.2 And therefore God gave Ordinances and Lawes by Moses in writing to the obseruation of which the whole Church of Israel was bound without any addition thereto or taking away therefrom Deut. 12.32 Obiect 2 Object 2. But traditions may be necessary for the Church as well since the Scriptures were written as before as Saint Paul 2. Thess 2.15 exhorts them to hold the Traditions which they had been taught whether by word or by Epistle So the Councill at Trent Sess 4. Can. 1. commands them to be received as the holy Canonicall Scripture Answer The word Tradition there is doubtfull For either it may signifie at large any thing that is delivered either by word or by writing and that may be any fundamentall trueth according to the holy Scripture as Saint Paul meanes in that place as Saint Athanasius Epist ad Adelphium de Incarn Contr. Samos calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostolicall Tradition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith delivered by tradition that God was manifest in the flesh or else it may signifie any canon or rule for the ordering of things indifferent in Ecclesiasticall policy wherein all things ought to be done in order And in these two sences traditions are to be held the first in obedience to God and His trueth as we receive the Apostles Creed and as you read in the Note on Chap. 33. § 2. N. 4. how Hosius speakes of the coessentiall Persons of the Trinity as a tradition from Christ to His Apostles and from them to us the second for peace and avoiding of divisions in the Church as to kneele at the holy Communion rather then to sit or to stand though none of all these
world Iohn 1. I see no cause why reason that especiall and principall gift of God to mankinde should not be serviceable to the principall and especiall end for which man himselfe is created that is his drawing neere unto God by faith in him for the excellencie of every thing is in the excellencie of the End for which it is And that common sence and reason have their especiall use in things pertaining unto God it is most manifest For all our knowledge proceeds from meere ignorance first knowing words by their meaning then things by sence and experiments from whence the reason ascending by enquirie into the causes comes at last into the knowledge thereof and so unto the chiefest and first cause wherein alone it findes rest And seeing man alone of all the visible creatures is framed and formed of God unto this search by the outward sence and reason to finde the wisdome and power of God in the creature that so honouring him therefore as he ought he might be made happie thereby if it bee no way possible by reason and discourse to come to this end then should God want of his honour by some of those meanes by which it might be given unto him then should the creature bee failing to man in the speciall use which he should make thereof to God then should reason the chiefe facultie of our soule and principall meanes of our knowledge have beene given unto man in vaine that is as sence is to the beasts onely for this life if it were either no helpe at all or an unfit or an insufficient meane to know that which is most necessary and worthy to bee knowne and yet obscure to stirre up our industrie that as faithfull servants we may improve those gifts wherewith God hath intrusted us See Luke 19.1 And so the purpose of God should be frustrate both in the inferiour creature and in man and that in their chiefest and uttermost end See Prov. 16.4 But these things are impossible and therefore wee are commanded Deut. 6.5 to love and serve the Lord our God with all our heart the seat of reason 1 King 3.12 with all our soule the seat of the will and understanding in heavenly things and all our affections there stiled by a word of vehemencie or excesse And thus doe we fulfill the counsell of the wise Pro. 3.9 to honour the Lord with all our substance that is whatsoever is ours without or within as sence reason understanding affections and will But still you say that reason is an unsufficient meane and unable to bring us to the knowledge of those things which we are bound to beleeve for else the Heathen which know not the Scriptures might have known the truth of Religion as well as we Ans There be divers kinds of questions about every subject as I shewed Log Chap 3. Now the conclusion or Article of our faith by the Atheist or Infidell or weake Beleever being made a question the reasons brought are to prove onely that the conclusion is true not alwayes why it is true for there be many conclusions in our faith which cannot be knowne and proved prioristicè as they speake that is by their immediate and necessarie causes seene and understood in the effects necessarily following thereon for then that humilitie which ought to be joyned with our faith should bee without reward but yet the foundation of our faith is sure because the Spirit of God which understands the things which are of God hath revealed in the Scriptures whatsoever is necessary for us to know or beleeve concerning God thus posterioristicè or by way of induction are all the Articles of our faith approved by reason so that our faith and hope are not of things impossible but such as are true and necessarie to be Moreover if there bee but one God one Lord of all one faith the onelie way to come unto God Ephes 4.6 as it is plaine there is but one Mediatour 1. Tim. 2.5 without whom none can come to the Father Iohn 14.6 It cannot be denied but that the same glorious faith which we are taught in the holy Scriptures of the Old and New Testament excepting onely the historicall circumstances thereof as names and times as that the Mediatour Iesus was to bee borne of a Virgine Mary and to suffer death under Pontius Pilate c. must be that very same faith by which all the Saints of God were saved for above two hundred and fifty yeers before there were any Scriptures written And therefore that although this faith was delivered and reverently embraced by the faithfull before the Law of Moses who also so delivered it as that they could not looke unto the â—nd of the law 2 Cor. 3.13 Yet they who either received it not by tradition as most of the Gentiles or understood it not in the Law as few among the Iewes did beside the Prophets must of necessity through the light of reason alone hold with us some maine and fundamentall points according to which if they lived in obedience they might finde mercy for that whereof they were ignorant as it is said Act. 17.30 that God oversaw or neglected the ignorance of the time before Christ For if the representative Priest by forein bloud found forgivenesse for himselfe and the ignorances of the people concerning all punishment in this life how much more might the everlasting high-priest by his owne offering of himselfe finde eternall redempâ—ion for their ignorances who sought mercy of God although they knew him not by whom they did obtaine it yet might they therefore assure themselves to obtaine it because they could not seek forgivenesse but by his Spirit who framed their hearts to seeke it and therby gave them an earnest or pledge that they should finde it Compare herewith Rom. 10.18.20 Ioh 14 6. Now those maine points of which I spake which by the light of reason they might know are these First that ther is a God infinite in goodnesse in glory in wisdome in power as it is manifest Psal 19. Rom. 1.19.20 and elsewhere Secondly that this God the maker of all things according to that goodnes made every thing to an end infinitly good â—s farre as the creature could bee capable thereof And that therefore the happinesse of man could not bee in this life short and miserable but that his hope must bee for hereafter And therefore thirdly that hee must needs perswade himselfe that hee was immortall and that there was an immortall life at least as appertaining to his soule Fourthly because a mans wretchednesse is for the most part from him selfe in the unlawfulnesse of his owne ill deeds which proceed from the bitter fountaine of his affections and ill desires tormenting himselfe therefore hee must needes confesse his sinne against himselfe and know that hee that finds himselfe so displeasing to himselfe can no way hope that for his owne worthinesse hee can any way bee acceptable unto God and that therefore he
them gathered out of the old autors by Fra. Patricius and printed at Venice 1593. and since that elsewhere By which it is apparent that Zoroaster held the mysterie of the Trinitie in Unitie of the Deitie and one God above all the Creator of all things who according to his owne goodnesse made every thing perfect and good as his words witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For from the Fathers workmanship nought runneth wast Or yet imperfect as though it were made in haste But that every thing according to that order of being which it hath hath all the perfections that belong therto Neither can the learned Mornay be excused that having seen and citing Zoroaster would beleeve Plutarch in that wherein he knew the Oracle of Zoroaster was quite contrary He cites his consent to the Christian positions concerning originall sin Cap. 7. for the immortalitie of the soule and resurrection of the body Cap. 15. yea and for this very point of the Trinitie of Persons in the Vnity of the Deitie de ver Christ Rel. Cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father having made all things to th' Second wisedome gave Whom all mankind account the first all honour due to have But how could Plutarch so grave a Writer be so mistaken Hee flourished in the Reigne of Trajan before which time Simon Magus had taught that God did not make the world but certaine Angels which opinion his Scholler Menander upheld and over and above the filthinesse with women and things offered to Idols the Nicholaitans also Cernthus yet added that the God which made the world was but a lower power who did not so much as know the true God Iren. lib. 1. Ca. 25. From these and especially from Menander and the Nicholaitans proceeded the Gnosticks though not under that name til afterward These vaunted of all knowledge held Plato as one that knew little or nothing of Philosophie And this their high knowledge they boasted to have out of the Oracles of Zoroaster which they pretended to have thence falsly gave out what they list to bring the holy Scripture into contempt By the falshood and impudency of these it seems that Plutarch was deceived which yet is further manifest in this that in the same place de Is os hee mentions the opinion of the Chialists as the doctrine of Zeroaster wherein by his glosse Cerinthus had corrupted the holy Text Apoc. 20. as the Turks at this day understand their Paradise Now this doctrine of heaven upon earth for ought that ever I read was never mentioned in any prophane Writer before the time of S. Iohn but it was no new matier for Plutarch to be deceived in matiers of Religion as well that of the Chaldees further from his knowledge as in the Swine and Asse of the Iewes which he might have knowne better if by the Iewes themselves he would have beene informed See I. S. de Diis Syris synt 2. Ca. 16. But to returne to our Hereticks for all these follies and contrary opinions afore mentioned if you compare with the reasons and authorities aforesaid will vanish into nothing Of all the heresies about this point there is none so wicked as that which Augustine writes somewhere to Basilides Contr. Adver leg supra who first durst affirme that the God which the Nation of the Iewes honoured was not the true God Then he writes that Carpocrates denyed that God gave the Law to Moses elswhere that Cerdon affirmed that the God of the Law and the Prophets wâ—s not the Father of Christ de haer Cap. 21. this last the Iewes like well of but to us all these are one heresie who hold according to that which is Heb. 1. That God which at sundry times and after sundry manners had spoken of old to the Fathers spake to us in these last dayes by his sonne For evidence of which because it is the ground of all our hopes you shall have a reason or two and if you desire moe read the bookes of Tertullian against Marcion especially the third fourth and fift 1. § 4. If that God which was honoured by the Nation of the Iewes whom the Christians acknowledge the Father of Christ be not the true God then it will follow either that the true God hath hitherto beene utterly unknowne to the world or else that some of those false gods as we terme them whom the heathens worshipped as Jupiter Iuno Neptune c. must be the true God But both these things are false Therefore the God which the nation of the Iewes adored was the true God Now that none of the gods of the heathens could be the true God is manifest by this that although they were lyars yet durst never any of them take this to himselfe that he was God as may appeare by the answer of that Apollo of Claâ—os where after a long description of God by which yet hee would uphold devill-worship he concludes with a lye of him and his fellowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is God but wee Angels are a little portion of God where you see to save his credit and uphold his sacrifices he gave himselfe out as a part of God as if the being of God were divisible into parts Moreover whereas the true God in regard of his Lordship and power over the creature might challenge the service and obedience thereof and give rules how he would be worshipped thereby as he did to Abraham Moses c. yet none of these devills ever taught their worshippers any other service to themselves but as enemies of mankinde to Reade further to this purpose the second booke of S. August de Civit. Dei and see what Religion they taught their worshippers murder one another as is manifest by the sacrifices of Molech and other Idoles of the Canaanites Psal 106.37.38 And in prophane writers who knowes not the altar of the she-devill among the Tauri which had no sacrifices but of mans blood strangers and enemies overcome in warre Such was the altar of Saturne among the Cretians and Carthaginians and such a Priest for Iupiter Chamon was Busiris in Aegypt And Marius upon a dream which the devill shewed him became the butcher of his owne daughter Calphurnia Beside this if any of these gods of the heathens had beene the true God as their will so their wisdome goodnesse and justice should have beene knowne unto men Their will you see was murder their wisdome such that their chiefe fortune-teller Apollo of Delphi was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his crooked and doubtfull answers which hee made concerning such things to come as he did not know or knowing would yet deceive therein as a devill Compare herewith the answers of God to Gedem to David c. As their wisdome such was their goodnesse for what can bee remembred wherein any of these devils did ever any good to any nation countrie citie or private man wherein the providence and wisdome
raigned thirty yeares as M. Lively accounts pag. 47 c. But M. Lydyat and with him others of better account puts the taking of Babylon by Cyrus to the 24. yeare of his raigne in Persia and but seven yeeres before his death De emend temp ad Annum Mund. 3469. as others 3472. from all which uncertainties and oppositions I have onely to conclude thus much Let God be true and every man a liar For why should these Gibeonites the profane stories trouble the congregation of Israel Let them draw water for the service of the Tabernacle but let them not appoint the services And if God did chuse the Fathers the high Saints till Abraham and of Abraham Isaack for in him should the seed be called and of him Iacob and made his seed to be a peculiar people to himselfe onely for his sake who was to come of Iuda and for the manifestation of the truth of his promise to Adam recorded most precisely the times from Adam to the promise made to Abraham by the ages of the Fathers 2078. yeres when Abraham by faith forsook his country Heb. 11.8 Vr of the Chaldees Act. 7. v. 2.3.4 aged 70. yeeres yet some men begin this account five yeeres after at the death of Terah not well interpreting the word Gen. 12.1 said for had said though it be not unlikely that God called him a second time out of Charran into Chanaan See Iohn Speed Cloud of witnesses Chap. 4. and. 5. and from the promise unto the Law foure hundred thirty yeeres Exod. 12.40 Gal 3.17 then from the Law to the Temple built by Solomon foure hundred eighty yeeres 1 King 6.1 and from this fourth yeere of Salomon wherein the Temple began to be built by the exact record of the raigne of the kings of Iuda and Israel foure hundred eight yeeres till Nebuchadnezzar who in the first yeere of his reigne and in the end of the third of Iehoiakim besieged Ierusalem and tooke it in the fourth of the said Iehoiakim when the seventy yeeres of the captivity began Iere. 25.1.18 Dan. 1.1 compared with Dan. 2.1 If the times I say were exactly accounted so farre shall be so wicked as to thinke that the Spirit of God began there in the end of the time to forget or neglect that which had beene so long expected that for which onely the record of the times had beene hitherto so exactly kept that which was the sure stay and anchor-hold of all the faithfull For if this Christ bee not Hee in whom all the Scriptures are fulfilled aswell for the time as for all other circumstances we are yet with the Iewes to looke for one that is to come But shall we to uphold the authority of heathenish records disagreeing betweene themselves from 130. yeeres to 329. in the Persian monarchie onely disanull or question the authority of the holy Scripture Therefore that the linkes of that golden chaine which all the gods can neither breake nor weaken the hands of him that holds it Illi Θ. be rightly fastned one in another to that period of the seventy yeares beginning with the first of Nebuchadnezer and ending with the Chaldean Monarchy put those seventy weekes or seven of yeares and so these foure hundred and ninety yeares having a certaine beginning in the first yeere of Cyrus in Babylon according to that which Esay prophesied of him not Histaspis not Longimanus much lesse of Nothus or Mnemon above an hundred yeeres before hee was borne chap. 44.28 and Ier. 29.10 they shall likewise receive a certaine ending according to the message of the Angell at the death of our Lord. The exactnesse of which account may appeare first by the Subdivision of the whole time vers 25. first into seven weekes a troublous time of fortie nine yeeres to build the citie the Temple and the wall as you may reade at large in Ezra and Nehemiah then into sixtie two weekes a more troublous time not onely in respect of the perpetuall warres betweene Syria and Egypt Palestina being the thorow-fare to both and in particular of the crueltie of Epiphanes that compelled them to idolatrie but also of the often and great changes of their state First their Princes of the familie of David failing then they of the Maccabees after that they were conquered of the Romanes and lastly enforced to acknowledge subjection to Herode and his posterity Of which most heavie and troublous times you may reade Dan. 11. the bookes also of the Maccabees Philo Iosephus and of late writers the briefest and therefore I thinke the best Eberus The last part of this division of the sevens of Daniel is in the twenty seven verse one weeke in the end of which last weeke he should cause the Ceremoniall Law to cease confirme the covenant to the Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabim ך Romains ב Babylonians ר Iavâ—ns or Grecians × Medes and Persians for in every one of these chiefe Empires the expectation of the eternall kingdome was proposed Dan. 2.44 and 6.26 and whosoever had faith in the promise of God was accepted of him A second argument for the precisenesse of Daniels account is from the forme of the words Seventie weekes is cut out a word plurall is joyned with a singular shewing an agreement of the whole in every part thereof A third argument may bee from the observation of the time of the evening sacrifice for here is no word emptie or in vaine which as it was answerable to the time of Adams fall to the institution of the Passeover so should Christ by that offering of himselfe once make satisfaction for the one and finish the other that the lifting up of his hands on the Crosse might bee as the perpetuall evening sacrifice Matth. 27.46 From whence I gather that from the last day of the seventie yeeres captivity the first of the going forth of the commandement from Cyrus from the evening of that same day these weekes were to receive their uttermost date in the suffering of Christ that the truth of the promise of God might bee according to all his workes in number weight and measure as it is said Exod. 12.41 and 51. At the end of the foure hundred and thirtie yeeres in the selfe same day God brought out the children of Israel out of Egypt Fourthly and if this time of our Lord had not beene thus defined and certaine by this prophecie for the time of his suffering upon what ground did our Lord preach Marke 1 15. The time is fulfilled and the kingdome of heaven is at hand Upon what ground could Saint Paul say Gal. 4.4 But when the fulnesse of the time was come God sent forth his Sonne If there were no time in all the Scripture limited which was to bee fulfilled and if there be any other fixed for the death of Christ let it appeare how also was his reprehension of the blindnesse of the Scribes and Sadduces just that they could not discerne the times of the
of the whole world could make it But lest wee should not conceive sufficiently thereof the bookes of the Kings and Chronicles doe enlarge our understandings by the imployment of almost two hundred thousand men for seven yeeres and â—o halfe by the descriptions of the materials and their preparation the roofe â—â—ing set with precious stones the walles overlaid yea the very pavement and hinges of the doores being of pure gold so that no historie remembers the like building both for cost and workmanship Now what this second Temple builâ— by a small band of poore captives in all but fortie two thousand three hundred sixtie beside their servants a wretched number of seven thousand three hundred thirtie seven and that in a desolate countrey amidst so many enemies that hindred their building was like to bee in comparison of Salomons every man may easily conjecture And therefore this Prophet saith Chap. 2 3. That this new built house in comparison of the former was nothing as you may further see Ez. 2.12 13. Was this house then more excellent in respect of the ornament or priviledges God promises by his prophet Chap. 1. v. 8. that he would take pleasure in it and that hee would be glorified Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecabd by the want of the letter ×” which in number signifieth five and in sence would be translated I will glorifie it is supposed by the Rabins to intend the want of five things in this latter Temple which were in the former First the Ark with the covering and Cherubims secondly the fire from heaven thirdly Shecinah or the Divine presence manifested in the oracle Levit. 16.2 Numb 7.89 1 King 6.5 Fourthly the holy Ghost which spake not by any Prophet after this Darius in whose dayes the Temple was built fifthly the Vrim and Thumâ—nim And this many of our learned doe embrace as you may reade everywhere but Pet. Galat. lib. 4. Chap. 9. cites the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoma or of dayes interpreting the five things to be First the Arke as before secondly the pot of Manna thirdly the oyle of anointing fourthly the rod of Aaron fiftly the box with the offering of the Phlistines by the side of the Arke But the author of that booke was too carelesse as it is apparent 1 King 8.9 2 Chron. 5.10 where it is directly affirmed that nothing was in the Arke but onely the two tables of the Law And is it likely that the offering of the heathen should bee brought into the most holy place before Christ had entred thereinto But howsoever seeing by all confession it appeareth that this house was not to bee compared with that of Salomon either in outward beautie or in riches or in outward holinesse being so often and grievously profaned by Heliodorus the agent of Selencus then by his brother Epiphanes who set the image of Iupiter in the Temple of God and enforced the Iewes to forsake their Religion after by Pompey by Crassus and others or in the other high and heavenly ornaments and priveleges the glory thereof must needs consist in this that the Lord of glory the Messiah and Saviour of the world would glorifie that Temple with his presence and in that Temple preach peace with God by his owne satisfaction for the sinnes of the world You may reade hereto Ioh. 8.12 to the end and chap. 10.23 to 40. and 18.20 And thus the substance being more excellent than the shadowes and Christ by his suffering having finished the ceremoniall Law in the time while this house did stand according to this prophecie it is necessarie that this Iesus be the promised Messiah seeing this house stood but fourtie yeeres the time of repentance and no more after the death of our Lord. e Haggai 2.7.8 Yet one little while and I will shake the heavens and the earth the Sea and the dry land And I will move all nations and the desire of all nations shall come and I will fill this house with glory saith the Lord of hosts Marfilius Ficinus de Rel. Christ cap. 27. interprets this place too slackly according to the letter onely understanding by the shaking of the heavens that Starre which conducted the wisemen at the birth of Christ and a supposed Ecclips at his death The Evangelists tell us of a darkenesse over all that land but no author of sufficient credit avowes any Ecclipse of the Sunne in the full Moone when * See praef Iac. Christ in Cat. Palast pag. 2â— the Passeover was kept by the shaking of the earth he understands that eâ—â—thquake at the suffering of Christ and another mentioned by Iosephus Hiâ—â—â—rto also he brings the taxing of all the Roman provinces by Augustus Luke 2. and the rebellion of Iudas of Galilee mentioned Acts 5.37 By the moving of the Sea hee meanes the miracle spoken of Mar. 4.35 and Iohn 6.16 to 22. when by his word our Lord commanded the winds and seas and they obeyed him And if this interpretation had rested with Ficinus by profession a Physician by sect a Platonick I had said nothing but seeing other profest Divines and they not of the least account doe follow him herein as Crocius aforesaid I thought it fit to cleare this text rather by that interpretation which the Apostle makes hereof Heb. 12.26 27. which is directly to this purpose for which I cite it where by the shaking is signified the removing of those things that are shaken that they which are not shaken may remaine Now the whole drift of that Epistle is to prove that the Law had but the shadowes of things to come but the body was Christ Therefore by the heaven understand the Ecclesiasticall estate of the Iewes as it was ordered under the Law and at Christs suffering utterly finished for the Law made nothing perfect but was onely the bringing in of a better hope Heb. 7.19 and Chap. 8. all By the earth understand the civill policie which was likewise so shaken by the Romans that they had not power to put any man to death Iohn 18.31 And after by Adrian were they utterly scattered from being a people These things then being thus shaken and by the shaking removed the sacrifice of Christ and his kingdome must remaine that he may be yesterday and to day and the same for ever Heb. 13.8 that is before the Law and under the Law and after the Law the onely Mediatour betweene God and man And as it was with the Iewes so likewise the inhabitants of the Islands of the Sea and of the maine land were to bee shaken that they might forsake their service of dumbe idoles to serve the living God Acts 14.15 1. Cor. 12.2 that so our Lord might bee the desire and joy of all nations and the Scripture fulfilled which saith Rejoyce thou barren that bearest not breake forth in joy thou that travellest not for the desolate Church of the Gentiles hath many moe children than shee the Synagogue of the Iewes
fully proved unto you that this race and state of man-kind and the world with him must come to an end take with you a reason or two and thinke on them 1. It hath already beene shewed Chap. 13. that no kind of infinitie either of continuance of power of number c. can belong unto the world or to the creatures therein contained from whence the present doubt is easily assoyled 2. Also it hath beene proved before Chap. 15. that man was created innocent and our miserable experience shewes that wee are now subject to sinne and the punishment thereof death It hath likewise appeared that there is a restoring of man-kind to a better life than that in which man was created which cannot be but in the perfection of the whole man both in body and soule as it will appeare further in the 38. Chapter But it is impossible that a finite matier should be sufficient for infinite bodies yet if the race and generation of man-kind should have no end then their bodies must needs be infinite which because it is impossible therefore the generation of mankind must have an end 3. The generation of man-kind is either by chance and fortune and so it cannot be continuall either before or after or else it is naturall and so it must needs bee for some end For every motion hath an end when it is come to that period or bound wherein it doth rest otherwise nature should worke in vaine which cannot stand with that wisedome which gave power unto nature and prescribed unto it how it should worke and proposed to what end But if the generation of man-kind be infinite then it is impossible that ever it should come unto that uttermost end for which it was ordained For although these and the millions of men that have beene and are shall arive unto that end for which they were created yet they that are to come in infinitie cannot all be brought to that end which is finite and determined Therefore the generation of man-kind must needs be finite 4. If there shall not be an end of the generation of men then there can be no differences among them as to bee vertuous and vitious wise and fooles good and bad c. But this is most false and contrary to experience yet the former consequence is necessary For it being put as the reasons before partly shew and partly suppose that every man shall have his owne body and his owne soule yet if the matier whereof their bodies shall be made bee finite it will be impossible that infinite bodies be made thereof If it be infinite yet an infinite number of bodies will bee answerable thereto So that if the number of Wise-men be infinite there will be no matier for the bodies of fooles if that number of fooles bee infinite there will be no matier for the bodies of the wise if both be infinite yet one infinitie of matier cannot be sufficient for two infinities of bodies if both bee finite then have wee that wee sought for and the generation of men must of necessity have an end 5. Nothing that is infinite can consist of parts that are finite for these being termes contradictory and most opposed cannot be the originall one of another But every particular man in this supposed infinitie of the generation of men is finite in his being in his continuance and in every other circumstance of his being So this infinitie in every of the parts thereof must be finite and measurable to a time that is finite and so must have an end or if to avoid this end wee must suppose that the time must be infinite yet so an infinite measure must be necessary to measure those parts that are finite But this is impossible and therefore the generation of men must needs be finite And if the generation of man-kind must have an end then also all this creature which was made for his sake for after him the continuance thereof should be to no use but neither the worke of God nor of Nature His servant can be in vaine Therefore the generation of man-kind is finite Sect. 5 § 5. But you will say if every man immediately after death receive the sentence of joy or punishment everlasting what needs any such generall Iudgement as wee understand in the Creed Answere 1. If the body being the instrument of all the workes of the soule should not partake with the soule in the reward to those workes then the justice of God should not bee perfect Therefore for the manifestation of the justice of God it is necessary first that there be a resurrection of the body then that there be a judgement that as men have done either good or bad in their bodies so in their bodies they may receive their reward And this answere shall be the first argument against those mockers that say where is the promise of His comming 2. If all men must rise againe with their bodies that they may receive according to that which they have done in their bodies then it is necessary that there bee an examination of those workes which they have done And this examination of every mans works with the execution of that sentence that followes thereon is that which wee call the generall Iudgement But the first is necessary as it will appeare in that Article of the Resurrection Therefore also that there bee a judgement of the quicke and the dead 3. Neither can there be any severing of the godly from the wicked nor discerning or comparing of their different workes nor any assignement of a reward answerable thereto but by a judgement wherein all are assembled But all these things are necessary to be First that the sheepe may find themselues freed from the violence and injury of the goats who in all the time of this world have push't them on the sides have eaten up their pasture and troden the residue under their feete Ezech. 34.18 c. Compare herewith 2. Pet. 2.8.9 Secondly that the commandements of God first written in the heart of every man then expressed in the tables of stone and at last most lively interpreted by Christ Himselfe Matth. 5. may be found to bee most just when the doers of the Law are rewarded and the breakers punished Neither is it sufficient that every mans deeds be discussed in the particular judgement at his death for so neither their deeds nor rewards nor the causes of them should be knowne unto all Therefore it is necessary that there be a generall judgement 4. If there be not a generall judgement wherein the deeds of all men shall be tryed and rewarded then the hope of all vertuous men should be vtterly void and their obedience to the Commandements of Meeknesse and Patience without reward See Matth. 5.43 and Luk. 6.27 28 c. So also the promises of Christ should faile of their trueth and performance See Matth. 5.10 but these things are impossible So also vertue should have no aduantage above
for their justification unto life although they were not baptized as it doth stand with His justice to condemne them because they are tainted by their Parents For the children of the faithfull see the judgement of Saint Paul 1. Cor. 7.14 For the Infants of infidels I say onely this What hast thou to doe to judge another mans servant Hierax and his followers are accounted hereticks because they condemned the Children that died before they had knowledge yet brought he a shew of authoritie for his opinion out of 2. Tim. 2.5 No man is crowned except he strive But I answere that Christ in His agony did strive for them and His merit apprehended by the faith of the Parents brings them within the compasse of the Covenant made to Abraham and to his seed as Saint Paul argues Rom. 4.16 Gal. 3.6 7 8. and 1. Cor. cited before Epiph. Haer. 67. addes hereunto auctorities which make the case most cleere especially for the Infants of the faithfull as that in Psal 145.9 His tender mercies are over all his workes and Matth. 21.16 Out of the mouth of Babes and Sucklings hast thou perfected thy prayse Matt. 19.14 Of such is the Kingdome of Heaven and argues that although the Children of Bethlehem had not knowledge of Him for whom they suffered yet can it not bee but that they should bee partakers of glory for His sake for whom they suffered Hereto you may take that in Matth. 18.14 It is not the will of your Father which is in heaven that one of these little ones should perish 3. But the Doctors square most about them that lived both to know and to doe both good and ill For some thinke that all such must come into judgement for all their workes their words and thoughts But others say that neither the Infidells because hee that beleeveth not is condemned already Iohn 3.18 nor among the beleevers they that are perfect shall come into judgement because there is nothing in them for which they should be condemned But if the infidells never heard how could they beleeve Rom. 10.17 and is there any among the beleevers that can say his heart is cleane Therefore the great businesse in the judgement will be as they suppose about them that knew God and lived in His Religion whose workes good and bad being examined and compared together if the good be moe and over-ballance the bad the doers shall be justified unto eternall life but if the ill deeds exceed they shall be condemned to punishment This seemes to bee the judgement of Lactantius lib. 7. cap. 20. to whom as syding with him Iohn Voss De extr Iud. Pte 1. Thess 4. writes Ierom August Greg. the Greate and Isidore of Sivil But Lactantius hath many things concerning the worlds restoring and the last judgement which to many of this age would seeme strange which perhaps wee may see hereafter Ierom and Augustine are by and by brought by him into the number of them that thinke that all sinnes indifferently shall be brought into judgement though not by way of enquirie or examination yet of condemnation as Ierom speakes impios negatores non judicabit sed arguet condemnatos And thus you see how the Saints already have judged the world But let us see how farre it is fit to approve or reprove their judgment Sect. 2 § 2. First concerning the faithfull in Christ because they as I said before § 3. num 5. at the houre of their death are admitted into a degree of everlasting happinesse and are put in the full assurance of the perfection thereof at the resurrection of their bodies their sinnes are assuredly pardoned and the pardon by those graces is sealed unto them And after their sinnes fully pardoned to bring them againe into remembrance at the generall judgement seemes too inconvenient Therefore they shall be partakers of that blessing which is Iohn 5.24 never to come into judgement And Psal 32. verse 1.2 that their sinnes shall be forgiven fullie covered and no way imputed unto them and in this respect are they equall unto the Angels because their sinnes shall be forgotten as cast into the botome of the Sea but the good deeds which God hath wrought in them and by them shall be remembred that they may be rewarded and thus far wee follow the Doctors But because their judgements are otherwayes contrary to the rule which is 1. Cor. 4.5 Iudge nothing before the time untill the Lord come who will both bring to light the hidden things of darknesse and will make manifest the Counsells of the hearts Let us first see what the Scripture saith of the infidells whom they so cast away as that they hold them not fit to be judged then let us looke on that which they speake concerning the comparison of good and ill workes together for eternall life or eternall punishment 1 For the first it is manifest by Saint Paul that the workes of the Gentiles whom they call infidells shall come into judgement where hee saith Rom. 2. verse 14 15 16. That the Gentiles doing by nature the things contained in the Law shew the worke of the Law written in their hearts their conscience bearing witnesse and their thoughts accusing or excusing them in the day when God shall judge the secrets of men by Iesus Christ Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this written word of the Law is the knowledge of sinne Rom. 3.20 And seeing every man whether Christian Iew or Gentile hath the knowledge of sinne in himselfe therefore is every mouth stopped thereby and all the world is become guilty before God and consequently subject to judgement as Saint Iude saith verse 14. and 15. Behold the Lord commeth to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deedes and of all their hard speeches 2. Moreover seeing wee doe not put all sinnes to be equall as the Stoicks but doe beleeve and know that the Iudge of all the world will doe right and that the greater sinnes shall have the sorer punishment if all the Gentiles or infidells bee not equally sinners it is necessary that the award of their punishment and so the execution thereof be also different and unequal as it is said That every one shall receive the things done in his body according to that hee hath done whether it bee good or ill Vpon which ground wee may safely conclude against them of the contrary opinion that every mans deeds of what Nation or sect soever hee bee except before excepted and especially the deeds of the reprobate shall bee particularly examined that the cause of their condemnation may appeare to be most just 3. Thus our Lord speaks of the Queene of the South and the men of Ninive that shall rise in judgement and condemne that hard-hearted generation thus of Tyre and Sidon that should more favourably be dealt with then those wicked Cities where his glorious miracles being wrought had no power to turne them
unto God But no such condemnation of the one by the other can be but by comparison of their workes Therefore the workes of the Infidels must come into iudgement That which they bring for proofe that the Heathen shall not be judged in His sight hath no sure ground as that in Psalm 1. The wicked shall not rise againe in the judgement as the greeks translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo Yakyma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had beene better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kom here signifies not onely to arise but to stand firme and sure as they that are risen and stand upright So the meaning is They shall not stand or be established that is not justified in the judgement So they bring that in the third of Iohn verse 18. He that beleeveth not is condemned already but that is not spoken of the Gentiles that never heard of Christ but of such Infidells as were in the Church of the Iewes that knew Christ to have suffered and beleeved not in Him as it is manifest by the 14 and 15. verses And these having the conscience of their sin and refusing the meanes of satisfaction to the justice of God must be condemned in themselues Neither doe they say any thing to the contrary who object that a long time must be needfull to the examination of the wicked mens deeds words and purposes For the booke of every mans conscience shall be opened and they shall at once be made to see the whole story of their sinfull life Neither shall words be needfull where the deeds are manifest But what time soever is taken thereto as there is a time for every thing it will neither seeme long to the blessed nor long enough to them that are damned And thus I thinke it is plaine that the workes of the Gentiles shall come into judgement 4. Moreover seeing the Gentiles though they have not the Law written yet are a law unto themselues And seeing God the just rewarder of all men renders to every man whether Iew or Gentile according to his deeds to them that by continuance in well-doing seeke glory and immortality eternall life What brazen fac't hypocrite art thou who contrary to the commandement of God Himselfe Mat. 7.1 2. and Rom. 14.4 dost presume to judge yea and that being so threatned that with what judgement ye judge ye shall be judged If God be no accepter of persons but that in every nation he that feares God and worketh righteousnesse is accepted of Him for the prayers of Cornelius Act. 10. and his almes came up for a memoriall before God before he heard the Gospel preached by Peter why shall we presume to judge them that are without the judgement of whom belongs onely unto God 1. Corinthians 15.13 How shall any one bee able to moove the sure foundation of God or bee so bold as to breake His seale The Lord knoweth who are His I say not of the heathens Pythagoras Heraclitus or the rest as Iustin Martyr Apol. ad Antonin said of Socrates that he walked with God as Abraham and Elias yet he had this hope that after death it should be better to them that had lived well then to the wicked Plat. in Phaed. And certaine it is that he died by the sentence of the unjust Athenians for this Because he taught that there was one onely true God which I doubt these busie censurers would hardly doe But this I say That seeing Christ is the propitiation for our sinnes and not for ours onely but for the sinnes of the whole world 1 Iohn 2.2 Let no man enquire how this satisfaction of Christ is made effectuall unto them seeing He is found of them that sought Him not Esay 65.1 Neither let the Christian that one sheepe of an hundred which the good Shepherd hath sought and brought home be so uncharitable as to give those ninety and nine left alone in the wildernesse of this world as a prâ—y devoted to the roaring lyon But shall we not follow our Guides and what is more usuall with them then Esau the reprobate Saul the reprobate So Ishmael Pharaoh and who they please beside Yea and Solomon that glorious Type of Christ in the Church restored is somewhat doubted of It is well that he was a Prophet and so by the word of Christ in the Kingdome of Heaven Luke 13.28 for the rest you may understand the teachers according to their true meaning Concerning Ishmael and his mother Hagar the allegory is expounded by Saint Paul Gal. 3.22 c. that he signified the Church of the Iewes and their seruitude under the Ceremoniall Law and lastly their rejection But yet he himselfe held the worship of God as his father taught him as it is manifest in Gen. 18.19 and 28.6 7 8 9. And though Pharaoh were a figure of the persecuters of the Church that were to come though Saul were cast out from the kingdome because the eternall kingdome was to be set up in Iuda Genes 49.8 11. though Esau was a type of the present apostasie yet doth it not thereupon follow that they were damned And although Esau the profane prized not his birth-right the gift of God as hee ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His glorious gift ought not to be set light by nay though it be said of him Mal. 1.3 Esau have I hated yet ought we not from thence to judge that this was to eternall damnation of him and his for ever but because the promised seed was to come of Iacob not of Esau because not onely worldly preferments as that the posterity of Iacob should rule over the Edomites but that the giving of the Law also and the succession of the Church was to be continued in the posterity of Iacob till Christ came therefore in comparison of Iacob Esau after a sort that is for such degrees of preeminence might seeme to be hated yet held he and his the true Religion for both Iobab or Iob and his three friends Eliphaz Bildad and Zophar are all accounted Edomites See Lam. 4.21 and the addition to the booke of Iob in the Greeke translation Object But they are held accursed that say that every man shall be saved by that law or sect which he professeth seeing the Scriptures affirme that there is no name given under heaven by which men may be saved but onely the Name of Iesus Christ Article Eccles 8. Answer And most justly are they to be held accursed For it was shewed even now that there is no Law which brought not with it the knowledge of sinne and therefore enforceth the necessity of a Mediator which wee according to the Scripture have manifested in Chap. 24. to be our Lord Iesus Christ apprehended by a true faith which is wrought in us inwardly by the Spirit of God and outwardly by His Word read and preached And beside this in the visible Church there is no meanes of salvation But because the Gentiles have
or Writings 1. First that wee through patience and comfort of these Scriptures might have firme and sure hope in God and His promises Rom. 15.4 2. Secondly that nothing through mans infirmity might be forgotten of all that which ought to be in continuall remembrance 3. Lest by the wickednesse of men and the subtilty of the devil inciting them thereto the holy Doctrine of God might be corrupted from the native and true meaning and so new Doctrines and new Religions brought in in stead of that Service which we owe onely to God and that according to His owne revealed Will and Word 4. No man knoweth the thoughts of a man but onely that spirit of a man which is within him much lesse can any know the things of God but onely the holy Spirit of God The things of God of which I speake are either such as concerne Himselfe or us Himselfe as that in His being He is a Spirit Eternall infinite in Wisedome c. In essence one in Persons three in His dispensation towards us that in the fulnesse of time the Eternall Sonne should dwell in the Tabernacle of our flesh that in our nature and for us He might make satisfaction for our sinne that we might be restored againe to the favour of God which wee had lost by our transgression and so have hope of the full enjoying of those benefits which come unto us thereby as the resurrection of our bodies and eternall life both in body and soule And because it was impossible for us to understand those things except God Himselfe had revealed them unto us therfore it was necessary that He should vouchsafe the certaine and immutable knowledge of them by His Holy Word 5. No Kingdome can bee ordered according to Iustice wherein the Lawes are not manifest and to bee knowne of every subject that will know them But Christ is that King that is to raigne in Iustice Esay 32.1 Therefore it was necessary that the lawes and ordinances of His Kingdome which peculiarly is His Church should be so published that every one both small and great might take knowledge of them 6. No punishment is due but for some offence and where no law is there is no transgression Rom. 4.15 So no reward is due but either in justice for some merit above dutie as the merit of Christ on our behalfe or else in mercie by promise for the carefull performance of that which is due But neither duty nor punishment nor merit nor mercie can either appeare or be such where no law is Therefore it was necessary that God by His Word should both shew what duty He did require of us and what punishment was due to the breakers of His law and what reward was due to the observers as the law declares And moreover because no man in this state of corruption by originall sinne is able to performe the law of God as he ought in perfect righteousnesse Therefore it was also necessary in this impossibilitie on our parts to make it knowne how wee might bee delivered from the punishment by the mediation of another as the Gospel shewes 7. And because so great a benefit as the deliverance of mankind from the thraldome of the devill was never to bee forgotten therefore it was necessary not onely that the Church should bee prepared unto the expectation thereof and dayly put in mind by such lively signes as the sacrifices were the true meaning of which they were taught by the Prophets but also when the time came that the promises should bee fulfilled that the Church should be throughly informed and confirmed in the trueth thereof by the powerfull doctrine and glorious miracles which were done both by the authour and finisher of our faith and by those who were eye-witnesses of all things which they testified to the world Therefore it was necessary that both before the comming of Christ the Church should be catechised unto Christ by the doctrine of the Law and the Prophets and after His comming bee fully instructed by the Apostles and Evangelists the Holy-Ghost evermore working in the hearts of the elect that the things which were taught should be beleeved § 3. Hath it indeede beene the practise of the devill by his principall agents the persecuters of the Church to deface the Holy Scripture and to put out their remembrance among men Histories affirme it Neither can the Father of lies hate any thing so much as the trueth nor the enemie of man-kind endeavour any thing so earnestly as to deface that by the knowledge whereof man may find the way to eternall life yet great was the trueth and prevailed Then by hereticks he would corrupt it but yet the trueth prevailed Then hee would keepe it from us in an unknowne tongue but yet the trueth appeared and every man may reade in his owne tongue the wonderfull workes of God English and Germanes and French and the rest yet the devill had one tricke more in his budget that seeing hee could neither deface nor corrupt nor conceale the bookes of Holy Scripture in a forraine tongue whose vulgar use is vanish't among men he would shuffle in other bookes among them that so we might not discerne the true Mother from the false And if any question grew about the Child traditions which wee must receive with equall affection of piety must decide it Strange Divinitie Did the Church deale thus of ancient time For you onely are wise you onely will be the people Shew the custome of the Church you claime to Fathers shew it from them Saint Athanasius in Synops. divides the bookes of the Old-Testament as wee into Canonicall and not Canonicall The Canonicall he accounts all as wee save Esther the not Canonicall he accounts the booke of Wisdome Esther Iudith and Tobit The books of the New-Testament all Canonicall hee numbers as wee the foure Gospels the Actes the seven Catholike Epistles fourteene of Saint Paul among which following Saint Peter Second Epistle 3.15 he puts that to the Hebrewes and the Revelation Epiphanius also Lib. de Mens pond accounts the Canonicall bookes as Athanasius but puts Esther among them he accounts Wisedome and Ecclesiasticus to be apocryphal Ierom. in Prol. Gal. accounts the Canonicall bookes of the Old-Testament as Epiphanius and as the manner of the Hebrewes was of old they count the books according to the number of the Hebrew letters 22. as the knops nuts or almonds on the golden candlestick were 22. for the Lamentations was one book with the prophesie of Ieremiah and the 12. small Prophets made but one Booke and as five of their bookes were double that is Iude and Ruth 2. of Samuel 2. of Kings and 2. of Chron. Ezra and Nehem. in one booke so are 5. of their letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the end of words are thus written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in Summe they speake of their bookes altogether the Law and the Prophets as Luk. 16.29 and 31. and 24.27 Actes
24.14 and 26.22 and 28.23 And yet some-what more particularly the Law the Prophets and the Psalmes and this division of the bookes of the Holy Scripture our Lord also allowes Luke 24.44 But in this last division the bookes are numbred 24. first of Moses 2. Foure of the former Prophets as they call them Ioshua Iudges Samuel and Kings 3. Foure also of the later Prophets Esay Ieremie Ezechiel and the Booke of the 12. small Prophets 4. The Kethubim or holy writing contained 11. bookes the 5. Poeticall that is the Psalmes Proverbs Ecclesiastes Iob and the Canticles three which they called Megilloth volumes or rolles Ruth Lamentations and Esther among which the booke of Canticles is sometimes accounted and 2. halfe Chaldee which were last written Daniel Ezra with Nehemiah and the Chronicles And these holy writings they divided from the other prophecies because they were not given either by dreame or by vision or by hearing a voice or in any extasie but were inspired by the Holy-Ghost immediately And according to this order of the bookes of the Holy Scripture divers Hebrew Bibles have bin lately printed as one by Plantin in Oct. another by Hutterus in Folio and others Now concerning the bookes of the New-Testament Saint Ierom ad Paulin. reckons them as wee And are not these Aramites strucke with blindnesse that print the Bible the decree of Trent and those prologues of Ierom before it that it may appeare how they set the Fathers at naught But for the full decision of this question let us looke unto the undoubted truth of the Scripture by the Scripture it selfe let us learne what is Scripture or the word of God 1. Therfore concerning the books of the New-Testament M. Luther accounted the Epistle of S. Iames to bee aridam stramineam dry as a Kix and his followers give their reasons against it 1. the seeming opposition which is betweene him and S. Paul in the question of justification by faith and by works 2. because hee teacheth not but supposeth onely that which is the sum of the Gospel that is the redemption of the world by the death of Christ as some men speake for Athanasius concerning the booke of Esther that none of the names of God are mentioned therein to which others answere that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmakom acher in Chap. 4. v. 14. is for sense in that place equivalent to any of the names of God which the prophet did there forbeare to remember because hee would not that any of the names of God should bee prophaned among the heathen with whom he lived So also Luther held the Revelation to be the writing of some well-meaning honest man but not Canonical Wherein I thinke the wonderfull wisdome and mercy of God appeared to hide the meaning of that booke from him lest he should be destroyed with pride when he should see himselfe and his ministery so alluded to therein But let Luther and his followers in this question thinke by themselues betweene us and the Church of Rome there is no difference both parties holding all the bookes of the New-Testament to be canonical The onely doubt is about the books which we call Apocryphal of unknowne and obscure Authors or strange doctrines delivered therein In which question the Canon or rule of the New-Testament is for us For concerning all the books of the Old-Testament the reason stands thus 1. All the oracles of God or Canonicall Scripture was received in the Church of the Iewes But none of the Apocryphall bookes were received in the Church of the Iewes Therefore none of the Apocryphall bookes are the Oracles of God The proposition is Saint Pauls and he accounts it as well hee may the first and chiefe preeminence of the Iew that unto them the Oracles of God were committed Rom. 3.2 The assumption is manifest for the Apocryphall bookes were extant onely in Greeke which language the Iewes never used in their holy seruices And although the booke of Ecclesiasticus were begun by the grandfather in Hebrew yet was it augmented and finished in Greeke by the grand-child And although the first booke of the Maccabees were extant in Hebrew yet was it not therefore Canonicall no more than the second that was written in Greeke So the conclusion stands sure And if neither the Church before Christ received those Apocryphall bookes nor the ancient Church since His suffering accounted them Canonicall for the Authour of the Sophisticate Cannons of the Apostles wee receive not upon what ground then should the Fathers of Trent presume to doe that which neither the Primitive Church or Fathers attempted before 2. Such another argument you have from Luke 24.27 where it is said that Christ beginning at Moses and all the Prophets expounded unto them all the Scriptures the things that were written concerning Himselfe So all the Scriptures are understood by the Law and the Prophets as I shewed before and yet for further explication it is added in verse 44. the Law the Prophets and the Psalmes For of all the Cethubim the booke of Psalmes was first and by a Synecdoche is put for all the rest Now to which of all these will you bring the Apocryphall bookes By the Law you understand the five Bookes of Moses which the Samaritanes and all the sects of the Iewish Religion except the hereticks called Nasacheans â—id receive The sects of the Sadduces and Samaritanes rejected the rest but the Church of the Iewes held all the Prophets both former and later with all the Kebuthim to bee holy Scripture but the Apocrypha are reckoned with none of these 3. A third argument from the holy Scripture against these apocryphals is from Revel 19.10 The testimony of Iesus is the Spirit of prophecie But in these apocryphals which the Iewes received not there is no prophecy no evident testimony of Iesus that was to come Therefore they are no witnesses of Him no word of His. And although in the fourth booke of that supposed Esdras there be mention of Iesus Christ Chap. 7.27 28. yet the false narration of things never done and other fictions See Master Brerew Enq. Chap. 13. have discredited those bookes so farre that the Papists themselves doe not mention them in their new Canon and vouchsafe them a place in the end of their Bibles onely lest they should be lost Object But the Fathers themselves call these bookes Canonicall Answer And our Church yeelds they are so in the meaning of the Fathers that is serving for rules of good life and vertue but not of faith as the holy Scriptures and that is the question betweene us and Trent Sect. 4 § 4. That the holy Scripture is abundantly sufficient to teach all things that belong to faith and godlinesse is manifest by the reasons brought for the proofe of the second question That it was necessary for us that God by His written Word should vouchsafe unto us the knowledge of His will 1. For how could either our hope
old Testament are come to us in that purity in which the Church received them which care how great it ought to bee you may see by that which their Doctors have recorded Henry Ainsworth Aduertisement n. 3. cites out of Rambam Sopher Torah Chap. 7. and 10. thus much If the booke of the Law doe want but one letter or have one letter too much if one letter touch another if the forme of any letter be corrupted if the word which is full be written defective or that full which is defective if the word of the margent be written in the line or that of the line in the margent the Booke is not allowable to bee read in the Synagogue neither hath it the holinesse of the Booke of the Law at all but is a booke on which Children may learne To this purpose you may take that which you read in Shickard Prodrom in Bechinah happerushim Disp 1. cited out of the booke Sopherim Chap. 1. Halach 1.4 5. by which you may see with what a superstitious care if any care could be too much they regarded the writing of the Booke of the Law wherein nothing might bee blotted nothing scrap't out neither might they write it in any Parchment or Velam but such as was of the skinnes of cleane beasts in Parchment on the fleshie side in Velam on that side which had the haire And if this ordinance were changed they read not in it And this was the manner Because the lines being written in length according to the bredth of the skinne as in an Indenture might bee troublous to finde they divide the skinne into certaine pages which in Iere. 30.23 are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dlathoth which wee interpret leaves because they were like the leaves of a doore and may fitly bee termed pages neither was it lawfull to write it with a coale or with Inke wherein was either Gum or Coperas and all this say they by the Tradition of Moses on mount Sinai Then with what respect they used the Booke being written you may see in Oseh Torah Chap. 3. Halach 10. and in Anthony Margaritha a converted Iew in his booke of the Iewish faith and others They touch it not but with washed hands neither doe they take the rolle by the midst but by the margent and that onely with the right hand for which they bring Deut. 33.2 At His right hand was a fiery Law No man may lay it on His knees nor leane upon it when he reads nor read it as other writings c. lest the holy Bookes grow into contempt no man may sit upon the fourme or bed on which it lyes nor lay it towards the beds feet nor lay other bookes upon it and their reason for that the whole Law is holy and that every letter therein containes infinite wisdome and that God hath more care of the Letters and Syllables of the Law then of the starres of heaven And that this care was not onely of the bookes of the Law but likewise of all the holy Scripture of the old Testament indifferently you may know by that infinite diligence of the Masôrites who to the intent that the purity of all the holy Text might be preserued intier numbred in the whole Bible the Verses the Words the Letters and of them the common and the finall and what verse what word and letter was the midst of every booke and among the Letters they noted how many times every one was found in every booke if any one were bigger or lesse then the due proportion or higher then the rest or pointed extraordinarily what holem was with vau and what without it what hirick was written with jod and what not what space was more what lesse betweene the paragraphs when two words were to be read as one when one as two when the letters in the midst of a word should be transposed and that which was in the end of one word to be put to the beginning of another with many such obseruations which you may read in Shickard cited before De Masôreth pag. 45. c. So that no corruption or alteration could come into the text of the old Testament but by these rules of the Masôreth it might be easily detected Neither is this Masôreth wonderfull onely for the infinite diligence and paines that was used in the compiling thereof but also venerable for the Authors which by the authorities of the Hebrewes were Ezra and the Prophets of his time which were called the men of the great Synagogue or more truely the great men of the Synagogue Haggai Zachary Malachy Daniel Hananiah Misheel Azariah Nehemiah Mardoche Zorobabel and of the most wise and learned among the rest to the number of 120. For this could not be the worke of one man or of one age And although the succession of the Synagogue still continued in some sort yet by reason of the many warres and troubles after their returne from Babylon even untill the last ruine of their nation by Adrian about the yeere after the death of Christ one hundred this worke was often at a stand and not fully finished till about the yeere five hundred and tenne after the Incarnation Whereupon those Masôrites are by some unduely thought to bee the first Authors of that worke 6. Also the whole Art of the Kabalists in high esteeme among the Hebrewes above all others without this purity of the holy Text were either nothing worth or rather in it selfe nothing at all But the argument from hence to proove the purity of the Scripture among the common sort for whom I write would not be easie to be understood Therefore I referre them that are desirous to know further hereof to the author forenamed pag. 60. c. to Iohn Reuchlin and others that have written of that Art For by this which I have already said I thinke it is cleare to him that is not wilfully blind how farre it was from the Church of the Iewes to offer any sacriledge to the Booke of God who with such infinite paines and care have wall'd in that holy ground lest beasts should breake into it 7. 1. And for further proofe that the Hebrewes were the faithfull Library-keepers of that booke as Saint Augustine calls them you may take the testimony of Saint Paul 1 Tim. 3.15 where hee calls the Church the pillar and stay of Faith not that in an implicite and ignorant faith we should hold it sufficient to beleeve as the Church beleeves but because the Church had evermore truely and faithfully preserued and followed the trueth of God revealed in His Word as it had received it from Him at the first And if this be true of the Church in generall it must needs be most true of that most ancient and publike Church first chosen from all nations by whom the Name of the Lord should be called upon from whom the word of the Lord was to proceed to other nations Esay 2.3 whereas the Church of the Gentiles was then
the time of the first Councell of Nice at this time extant in his Majesties Library Praef. in epist. Clementis ad Corinthios 3. And that which is most of all to proove that Ezra was no Author of the Keries in the Bookes of the Scripture written before his time is this That as almost none of the Scripture written before him so none of the Bookes after the captivitie except perhaps Malachi are without them Did not Ezra Daniel Zachary Haggai know their owne meaning Were they not able to expresse it Yes You will say then what needed those Keries in their Bookes of the Chronicles and those that beare their owne names written by themselues I speake not this to uphold that fancie of Galatinus that these corruptions of the Scripture as he the admirer of himselfe ignorantly termes them were made by the Iewes after Ezra and before the time of our Lord for could such treason be wrought against God and His trueth as to peruert His straight waies and His words and would not His Sonne who ever honoured the Father and did that which was pleasing in His sight so much as reprove it not once say sinne no more Nor doe I say it to contradict them who could find no Critick of the books of the Bible before Ezra but to justifie the trueth That the Prophets by the revelation of that Spirit by which they wrote were every one of them the authors of those Keries or notes in their owne bookes as the Doctors in Talmud Babeli in Nedarim or treaties of vowes Chap. 4. fol. 37. b. affirme The word read and not written that is the Keries which are read from the margine and not written in the text and written and not read are the tradition of Moses from mount Sinai and they explaine it so Moses received in Sinai and so delivered it to Israel An example or two by the way will guide us well It is said Gal. 3.19 That the Law was ordained by Angels as ministring Spirits by the divine appointment to Moses the Mediator of the old Covenant He received it by voice and although the eare doth judge of words as the mouth doth taste the meate yet where the meaning of the words was doubtfull there it was necessary for him so to write as in Exod. 21.8 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo to himselfe have no difference at all in sound but onely in sence Our last translation followes the margine If she please not her master who hath betrothed her unto himselfe others thus If shee be ill in the eyes of her master that he doth not betroth her c. The sence is every way excellent and the Law most just and who shall presume to understand the Law better than Gods owne Secretary that writ it or to alter that hee hath written So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieish in Gen. 36.5 and 14. is in the margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieush and is so written in the line verse 18. In verse 40. Duke Aluah is in 1. Chron. 1.51 Duke Aljah and Aluah in the margine I brought before the reasons which are alledged for the marginall readings and now you call for a reason of the difference in the text For if say you the text bee not faulty what needes the wordes in the margine If the margine bee right then mend the text Answere Neither the one nor the other is faulty but both of God and if matier of knowledge or instruction or comfort be in one which is not manifest in the other why should God want of His praise Or the Church be deprived of that benefit which it might receive by both when God shall vouchsafe to make the meaning of both to be fully knowne Moreover the letters of the Hebrew tongue are all numerall letters and He that in His infinite wisedome made all things in number waight and measure doth also governe all things in number waight and measure to bring forth every thing in their appointed times and places And seeing He doth nothing which he doth not reveile to His seruants the Prophets and that it is necessary that the Scripture be fulfilled in every perfection as of the things to bee done so of the numbers of times and persons whom they doe concerne Therefore although wee cannot yet see how these things should be yet when the time is come that every secret shall be knowne Matth. 10.26 Then shall the Church glorifie God in this behalfe The number of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 390 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 386. So the words with their consignificant numbers are taken into their places as they fit the prophecies there intended And for this cause as Menahem declares it it is not lawfull to write the bookes of the Law which are for the use of the Synagogue which with so great solemnitie are shewne to all the people on expiation-day with the vowels or pricks because all possibilitie of understanding and interpretation may bee conceived by the substantiall letters of the words which by the vowels might be tyed to one onely meaning If you see this explained by the Scripture it selfe you will both beleeve understand it better Take then that word of Ps 16.10 Thou shalt not give thine Holy one to see corruption which text in Act. 2.27 and else-where is brought to prove the resurrection of Christ before His body should be corrupted in the grave and is applied unto Him peculiarly as to the Prince of our peace and the Author of our full redemption from sinne and death and therefore is the word with the vowels onely of the singular number Yet because therein as Plantin and the best printed copies expresse it is a jod ר which without the vowels may bee read as a plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasideica thy holy ones for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasideca thy holy one thereby is secretly a hope given to the faithfull that they shall not for ever dwell under corruption but that by the vertue of His resurrection they shall rise againe as Saint Paul saith Ephes 2.5 6. That God hath quickned us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Iesus And againe 1 Thes 4.14 If we beleeve that Iesus died and rose againe even so them also which sleepe in Iesus will God bring with Him For the dead in Christ shall rise first vers 16. but the rest of the dead in Saint Iohns vision Revel 20.5 lived not till the 1000. yeeres were finished And this I thinke is sufficient to shew that the Scriptures of the Old Testament are come unto us as they were at first delivered to the Church in the Hebrew tongue 8. Concerning the integrity of the New Testament lesse question will be if we shall first put that which must needs be yeelded unto that through the diversity of copies and carelessenesse of the writers divers
more fully assured unto us then this among all those things which we doe beleeve Stay thou trembling and fearefull soule and though the ugly visage of thy monstrous sinnes make thee afraid which indeed are so much the more hideous and deformed because they are not onely against the Law of God but against the law of reason rightly judging and against thine owne conscience yet stay and see what hope there is for thee and though that messenger of hell Despaire with all that wretched traine of all thy sinne which he brings with him doth hunt thee so close that thou darest not stay though thou wouldest be any thing save that thou art and most of all nothing at all yet see if a doore of hope as wide as the valley of Aâ—hor Hos 2.15 be not set open for thee onely if thou wilt be intreated to goe in and be saved 1. Thou objectest the wrath of God from which there is no avoidance But are not all men borne under one state of corruption and who can sâ—y his heart is cleane if God then should be extreame to marke what is done amisse who can abide it and if every sinne in as much as it is against an infinite justice deserues eternall punishment can no man be saved So all man-kind should have beene created onely to punishment but this is against the infinity of His goodnesse who is full of compassion slow to anger and great in mercy good to all and His tender mercies are above all His workes Exod. 34.6 Psal 144.8 9. Therefore there is forgivenesse of sinnes 2. Therefore is the sinne of the wicked angels unpardonable because it was wilfull in them because they cannot repent them of it and because they have no mediator to make satisfaction for their sinne All which through the mercy of God to us are found contrary in the sinne of man for neither was his sinne wilfull or of himselfe alone but from the devill which tempted him thereto neither is it without repentance in all that belong to God neither is it without a Mediator that is able to make satisfaction fully for all our sinnes But when all sufficient meanes are orderly disposed for an end it is impossible but that the end should follow Therefore there is a forgivenesse of sinnes as we are taught to pray 3. Glory and happinesse is not given till sinnes be first forgiven So that if there be not a forgivenesse of sinnes the greatest and most excellent vertues must for ever remaine without reward For we see that in this life vertue is so farre from reward or esteeme that it is rather persecuted with hatred and contempt as the Proverbe hath it Virtutis â—omes inuidia And if vertue can find no reward neither in this life nor in that which is to come then the goodnesse and justice of God should be defective But this is impossible therefore there is forgivenesse of sinnes 4. Change the termes of the first reasons in the 18. Chapter and they are easily brought to this conclusion So from the reasons for the Catholike Church and from many other this Article is easily concluded as you may see by the reason following 5. Christ tooke not on Him the nature of Angels but He tooke on Him the seed of Abraham H br 2.16 For it behooved Him in all things to be made like unto His brethren that He might bee a mercifull and faithfull High Priest in things pertaining to God to make reconciliation for the sinnes of the people therefore was Hee made a little lesse then the Angels that Hee might suffer death for our sinnes and this that Hee might abolish his power that had the power of death Hebr. 2.14 15 16 17. but nothing of all this for any benefit to Himselfe but for us was He borne for us He died and rose againe and sitteth at the right hand of God making intercession for us And these are the glorious workes which were given unto Him of the Father to doe for us and cannot possibly be in vaine Therefore seeing He Himselfe became our surety for the things of heaven are not knowne but by the Registers of heaven See Hebr. 10.7 and 7.22 Gen. 3.15 Esay 53.4.5.6.8.11.12 and hath in His owne body borne the punishment of our sinnes upon the tree 1. Pet. 2.24 it cannot stand with the justice of God to exact that debt of us which our surety hath satisfied And therefore it followes that our sinnes are forgiven us 6. And that I may at once decide this question both by reason and authority also of holy Writ and give full comfort and hope to thee poore soule that art pressed downe even to the gates of hell under the burthen of thy sinnes stay and see if thy comforts be not greater then thou hadst thought First it is a cleare case that no mans life is justly call'd in question but by the plaine and manifest letter of the Law Thou wilt say that is thy desperate case For it is written Deut. 27.26 Cursed is hee that confirmeth not all the words of this Law to doe them so is the Letter I confesse but that is now cancell'd and that by the interpretation of the Law it selfe builded upon one and the same justice with the former as where it is said Hab. 2.4 The just shall live by faith then not by doing the workes of the Law although it be most just that he that doth the workes of the Law should live therein Levit. 18.5 as Saint Paul argues Galat. 3.12 for Lawes are made for the preseruation of humane society in generall so for the safety and defence of every innocent in particular that doing well they may be without feare Rom. 13.3 But Christ our Saviour though He were separate from sinners though no deceit were found in His mouth lived not in His innocency by the patronage of the Law And if the Law had not power to give life to the innocent neither in justice can it have power to condemne the guilty and if no flesh shall be justified by the workes of the Law Galat. 2.16 but that all men thereby stand guilty before God what madnesse is it to seeke life by that which brings the sentence of condemnation and that upon all men indifferently And if Christ Iesus be of God made unto us Wisedome Righteousnesse Sanctification and Redemption 1 Cor. 1.30 what shall we need to feare the condemnation of the Law which through the infirmity of our flesh was unable to give life or seeke any other righteousnesse then that which by faith we have in him And if He be our righteousnesse how can the Law condemne us when He hath fulfilled it for us Rom. 8.3 4. therefore comfort thy selfe in God Blessed is the man whose hope is in the Lord his God and though thy hopes be weake nay though thou walke in darkenesse and have no light yet trust in the Name of the Lord and stay upon thy God Esay 50.10 And though thy conscience