in the Church Patriarches Prophets The agreement of the writers of the holy Scriptures and Apostles Amongst the Patriarches Abraham was the cheefe therefore the revelations made to the rest of the Patriarches as to Isaack and to Iacob had alwayes relation to the promises made to Abraham Amongst the Prophets Moyses was the cheefe and therefore all the Prophets grounded themselves upon Moyses And upon the revelations made to the Apostles the faith of the Church is grounded under the New Testament and yee shall never finde any contradictions amongst these holy writers there may seeme some contradiction amongst them but indeed there is none Epiphanius useth a good comparison to this purpose when a man saith he is drawing water out Simile of a deepe Well with two Vessels of a different metall the water at the first seemeth to be of a different colour but when he draweth up the Vessels nearer to him this Although there seeme some contradiction in the Scriptures we should labour to reconcile them diversity of colours vanisheth and the waters appeare both of one colour and when we taste them they have but one relish So saith he although at the first there seeme some contradiction in the holy Scriptures yet when we looke nearer and nearer unto them wee shall finde no contrarietie in them but a perfect harmonie When we see the Heathen history or Apocryphall Bookes contradicting the holy History wee should stand for the holy Scriptures against them but when wee see any appearance of contradiction in the Scriptures we should labour to reconcile them when Moyses saw an Aegyptian and an Israelite striving together he killed the Aegyptian and saved the Israelite Exod. 2. 12. But when be saw two Israelits striving together he laboured to reconcile them saying yee are brethren why doe yee strive So when we see the Apocryphall Bookes or heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite Example Iacob cursed Simeon and Levi for murthering of the Sichemites Gen. 49. 7. but Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith they shall returne in the third generation Ier. 27. 7. but Baruch saith they shall returne in the seventh generation Baruch 6. here let us kill the Aegyptian but save the Israelite but when wee see any appearance of contradiction in the holy Scriptures wee should labour to reconcile them because they are brethren The heavenly order set downe in the Scriptures Reason 7 showeth them to be divine there is in the Scriptures Ordo naturae Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry Ordo natura conjugalis thori historiae dignitatis reasons setteth one before another and although there be not prius posterius in Scriptura as the Iewes say in respect of the particular occasions yet there is still prius posterius in respect of the generall end of the history First in setting downe the Patriarches it observeth ordinem naturae as they were borne as Ruben in the first place because he was the first borne and then Simeon thirdly Levi and fourthly Iudah c. Secondly The Tribes are set downe sometimes according to their nativity and sometimes as they were borne of free women there is Ordo conjugalis thori according to their birthes and so the free womens sonnes are set first in the Brestplate of Aaron Exod. 28. Thirdly there is Ordo dignitatis as Sem is placed before Iaphet for dignitie although he was younger So the Scripture else where observeth this order Matth. 13. He bringeth fourth new and old Ephe. 2. Apostles and Prophets So the Scripture observeth the order of history Matth. 1. 1. The Booke of the generation of Iesus Christ the Sonne of David the Sonne of Abraham why is Abraham put last after David because the history is to begin at him So 1 Chro. 3. 5. Salomon is placed last amongst his brethren because the history was to begin at him and if we shall marke the heavenly order that is amongst the Evangelists they The heavenly order amongst the Evangelists shew the Scriptures to be Divine will show us that the Scriptures are divine Marke beginneth at the workes of Christ Matthew ascendeth higher to the birth of Christ Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the divinity of Christ and his eternall generation Who would not admire here the steps of Iacobs heavenly ladder ascended from Ioseph to Adam and from Adam to God The matter contained in the Scriptures shewes them Reason 8 to be divine and to make a wonderfull change in man which no other booke can doe Iam. 4. 6. The spirit in us lusteth after envie yet the Scriptures offer more grace The Scriptures offer grace to resist sinne that is the Scriptures offer grace and ability to doe more then nature can doe Nature cannot heale a Spirit that lusteth after envie or after money or after uncleanesse but the Scriptures offer more grace to overcome any of these sinnes be they never so strong The Law of the Lord is perfect converting the soule Psal 19. 17. when it is dead in sinne it quickneth and reviveth it againe and when it is decayed in grace it The Word of God is a restorer of the spirituall life restoreth it againe even as Boaz is sayd to be a restorer of the life of Naomi and a nurisher of her old age Ruth 4. 15. The rubukes and threatnings of the holy Ghost in Reason 9 the Scriptures fall never to the ground in vaine but take alwayes effect when people stand out against them And as Ionathans bow did never turne backe and the Sword of Saul never returned empty 2 Sam. 1. 22. So the Arrowes of the King are sharpe to pierce his enemies Psal 45. 5. Ioh. 10. 35. The Scriptures cannot be broken the arguments Reason 10 set downe in the Scripture are so strong that all the heretickes in the world could never breake them and they stand like a brasen wall against all oppositions therefore the Lord challengeth men to bring forth their strongest reasons Esa 41. 21. produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob The Church is the Pillar of Truth shee holdeth out Ecclesia subtestatur the Truth to be seene shee expoundeth and interpreteth the Scriptures yet her testimony in but an inducing testimony and not a perswading testimony shee can teach the Truth but shee cannot seale up the truth in our hearts and make us to beleeve the Truth of the Scripture Her testimony is but in actu exercito but non Actus exercitus signatus signato Her testimony is informativum sen directivum it informeth and directeth us sed non certificativum terminativum fidei that is shee cannot perswade us of the Truth by her Testimony Testimonies of these also who are without
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ῶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 Ï„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 Ï… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabeticall Table of the principall distinctions and chiefe matters contained in this Booke A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge 26 he gave fit names to all the creaturis 30. Adam compared with the most excellent men 28. 29 Analogie of faith twofold 179. Angels appeared in the likenesse of men but not of women 45. they appeared more glorious than a man ibid what Angell stirred the poole 60. Apostles considered two wayes 70. they are set in order before the Prophets 82. Arabick translation addeth postscripts to the Evangelists 150. the errour of the Arabicke postscrips Aristophanes keper of Ptolomens librarie in Egypt 144. Ark not alwayes with urim and thummin 54 they turned their faces to the ark when they asked counsell ibid. it was not in the second temple 59 they sang psalmes when it was carried to the temple 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Booke signifieth a relation by word or writ 120 no canonicall booke lost 117 no booke in the scripture wanteth any essentiall part 118 bookes necessarie for the church albeit lost yet they were found or written again ibid. Blood not to be eaten a precept given to Noâ—h 41. how this precept is to be understood ibid. why the apostles forbid to eat it 42. Breastplate distinguished from Vrim Thummim 51. the letters made not up the answer ibid. the forme of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient fathers 176. at the first called titles and the verses were called chapters ibid. Characters in which the scriptures were written first 88. the Samaritan Character and why so called ibid. why Esdras changed the character 89. diverse characters 91. Christ useth the helpe of reason against the Sadduces 16. he excelled Adam in all things 32. the true Salomon 174. the end of the law the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three wayes 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the diverse sorts of conscience 36 37. the good conscience not made up by the light of nature since the fall 37. when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid Defect threefold 117. Divinitie compared to manna 1. the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid. with morall philosophie ibid. and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5 the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174 that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43. Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more
than ours is This wee grant they disputed against those Answ who acknowledged not their authority but yeelded onely to them in respect of the force of the arguments is it not lawfull for us to doe the same against our adversaries which Christ did against the Sadduces and Paul against the Iewes But whatsoever was pronounced by Christ against Object the Sadduces or by Paul against the Iewes it became by and by holy Scripture which we cannot say of our conclusions Although arguments used by Christ and his Apostles Answ became by and by the Word of God yet it will not follow that we may not use these midsts brought forth by reason although they become not Scripture but then that would follow if wee brought forth these principles of reason to make them the object of our saving faith Whether were the Sadduces bound to beleeve this Quest argument of Christs as an article of their faith or not By the force of this consequence as it were the Ans worke of reason they were not bound to beleeve it but as it was proved to them out of the Scriptures they were bound to beleeve it Seeing humane midsts have no force to binde of Quest themselves why are they used in proofe against men This is done for the infirmity of man who is hard Answ to beleeve and the Divine midsts will not serve to refute the naturall man These who have good and perfect Simile sight need no other midst to see by but the light but a man who is of a weake sight and purblind useth Spectacles as a helpe to his sight so the perverse heriticks make us to bring in these humane midsts whereas the midsts taken out of the Word of God should serve by themselves to convince When Christ rose againe Thomas doubted of the resurrection and thought that his body had beene but a Spirit but Christ bearing with his infirmity by this humane midst proveth that hee is flesh because hee may bee touched and felt Observe againe that in Divinity some propositions are merely Divine and some are mixtly Divine These that are merely Divine reason can doe little thing here it can but joyne the tearmes together but it cannot take up these great mysteries example if I were disputing against the Monothelites who denyed that there were two natures in Christ and should reason thus Where there are two natures there are two wils but in Christ there are two natures therefore two wils That in Christ there are two wils this is a proposition merely Divine reason can never take up this yet reason sheweth this much where there are two natures there must bee two wills and it judgeth onely of the connexion of these two but it cannot judge of the verity of this whether there be two wills in Christ or not Yee will say then what doth reason in the verity Quest of these propositions which are merely Divine Reason in a regenerate man concludeth not that to Ans be false which is above her reach but onely admireth and resteth in this great mystery and reformed reason enlightened by the Word of God goeth this farre on that she beleeveth these things to be possible with God which shee cannot comprehend but reason in a corrupt man will scorne and mocke these things which shee cannot comprehend as the Stoicke called Paul a babler Act. 17. 18 when hee disputed against them for the resurrection and called it a new doctrine In these propositions againe which are mixtly Divine reason hath a further hand example No naturall body can be in moe places at once Christs body is a naturall body therefore it cannot be in moe places at once this is mixtly Divine for the properties of a naturall body sheweth us that it cannot be in moe places at once and the Scripture also sheweth us that Christs body is a naturall body But is not this a mixture of Divinity and humane Quest reason together when wee borrow a midst out of the Scriptures and then confirme the selfesame thing by reason This maketh not a mixture of Divinity and philosophie Answ but maketh onely philosophie to serve Divinity When we use reason to helpe our weaknesse we doe not ground our faith upon reason or upon the light of nature but upon that supernaturall light and the light of nature commeth in but as in the second roome Simile to confirme our weaknesse and as we ascribe not the price of the Ring or the worthinesse of it to the Hammer which beateth it out but to the Gold it selfe so our faith is not grounded upon humane reason or the light of nature but upon the Word of God it selfe How can reason serve in Divinity seeing the naturall Quest man perceiveth not the things of God and the greater Philosophers the greater enemies of grace Wee must distinguish inter concretum abstractum Ans betwixt philosophie and the Philosopher many of the Philosophers oppugned the mysteries of Divinity by their corrupt and naturall reason but true philosophie impugneth it not and the greater light extinguisheth not the lesser and verity doth not contradict it selfe and truth in philosophie is but the footestep of that truth which is in God by way of excellency The conclusion of this is contra rationem nemo sobrius Conclusi dicit contra scripturam nemo christianus contra ecclesiam nemo pacisicus we must learne then to give every one of these their owne place and not to reject reason altogether from Divinity but to captivate her and make her a handmaid to Divinity EXERCITAT III That the end of Divinity here consisteth rather in practise than in contemplation Luke 11. 28. Blessed are they that heare the Word of God and keepe it THe end of our Divinity here consisteth in doing rather than contemplation If we speake properly doing is not in the understanding but in the will when reason divideth compoundeth or frameth any proposition within it selfe then the understanding is not sayd The understanding is speculative and setteth the will on worke properly to doe but contenting it selfe within it selfe then it is speculative but when the understanding setteth the will on worke then the will doth the understanding but directeth the will and when the understanding reasoneth within it selfe they call this actus elicitus Actus elicitus imperatus but when the understanding setteth the will on worke they call this actus imperatus A proposition in Divinity commandeth us eyther A proposition in Divinity commandeth practise virtually or formally virtually to practise or else formally Virtually it commandeth us to practise example This is life eternall to know thee to be the onely true God and whom thou hast sent Christ Ioh. 17. 3. 11. This is a proposition which virtually includeth in it practise for as the Hebrewes say verba notitiae includunt verba affectus Words of knowledge include words of affection if it be life eternall for us to know God then it is life eternall also
in the second Temple The last way how God revealed himselfe in the second How the Lord revealed himselfe by the poole Bethesda Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5. 4. It was not the Angell that cured them here for it is a true Axiome of the Schoolemen pars natur a non potest super are naturam An Angell cannot worke a Miracle an Angell is but a part of nature therefore hee cannot worke a miracle which is above nature It was Christ himselfe who wrought the miracle it was hee What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11. 21. So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5. 6. Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all The conclusion of this is seeing wee have a more Conclusion cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10. 28. dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20. 31. But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbnm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally cause and this word is considered eyther essentially or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature Simile and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write because then the Fathers Why God would have his word written were not of so long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles It was necessary then that the word should be written God revealeth himselfe most surely to us by his word that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1-19 We have also a more sure word of prophesie here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1. 8. preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luke 16. 31. The Church of Rome then doth great wrong to Christians The Church is not the last resolution of our faith when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2. 20. the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Whether is it an Article of our faith to beleeve that Quest the Scriptures are the Word of God or not Some things are both de fide de verbo fidei as Ans Christ is Emmanuel Secondly somethings are de verbo Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word
not this tongue So Psal 114. 1. they departed from a people of a strange language or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people they called them all barbarous whom they understood not and because the Iewes understood not the Aegyptian tongue therefore Ioseph made him to speake to his brethren by an Interpreter Genesis 42. 23. The Cananitish language was a daughter of the Hebrew The Cananites language a diolect of the Hebrew tongue or rather one with the Hebrew tongue and this we may perceive by the names of the townes men and places which were imposed to them by the Cananites as Iericho Salem Kiriath-arba Kiriath-Sepher Beth-dagon so the names of men Melchizedeck Adonibezek Abimelech And if the Cananitish tongue had not beene all one with the Hebrew how could the Patriarches have kept conference with those in Canaan and made their Bargaines and Contracts with them this is cleare also by the example of Rahab who could speake to the Spyes and they understood her and so Ioshua to the Gibionites The Lord would have this tongue continued amongst the Cananites because the Hebrewes were shortly to inhabite that land and to converse with the Cananites for a while untill they had rooted them out There is some of the Old Testament written in the Some of the Old Testament written in the Chaldee tongue Chaldee tongue which hath great affiance with the Hebrew and some of it written in the Syrian dialect as Iob which the Idumeans used and it differed little from the Hebrew tongue but it differed much from the Syrian language now but more from Arabia Ismaelitica which the Turkes speake now in Asia and Africa There are some words found in the Old Testament which are Egyptian Gen. 41. 43. Some Phaenitian as Chabbul 1 King 9. 13. Some Persian words as Pur Esth 9. 24. and some moabitish There is one verse in Ieremy originally written in the One Verse in Ieremie originally written in the Chaldee tongue Chaldee tongue Ier. 10. 11. whereas all the rest of that prophesie is written in the Hebrew tongue The gods that have not made the heaven and earth even they shall perish from the earth and from under these heavens The reason why this verse was written in the Chaldee tongue was this because the Iewes now were to be carried to Babylon and when they should be sollicitated there to worship their gods they should answer them in their owne language cursed be your gods for they made neyther heaven nor earth That of Daniel and Ezra which is written in the Chaldee tongue was transcribed out of the roules and registers Something 's taken of the registers of the Chaldeans and insert in the Scriptures of the Chaldeans and insert in the bookes of God but that which the holy Ghost indited originally to Daniel and Ezra was written in the Hebrew tongue the rest was borrowed but out of their registers as first Nebuchad-nezzers dreames Dan. 2. So Nebuchad-nezzer setteth up a golden image Cap. 3. So Nebuchad-nezzers dreame Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue the seventh Chapter is onely excepted it is written also in the Chaldee tongue although it was originally endited to Daniel because it is a more cleare exposition of the monarchies revealed before to Nebuchad-nezzer and Belshasser and set downe in their owne Registers in the Chaldee tongue but the eight Chapter and the rest are wholly written in the Hebrew tongue which were indited immediatly by God to Daniel and not transcribed out of their registers as the rest were So that part of Ezra which is written in the Chaldee tongue is but transcribed and written out of the decrees and letters of the Kings of Media and Persia from the eleventh verse of the fourth Chapter to the seventh Chapter The Chaldeans and Persians used to register and keepe a Chronicle of all their memorable deedes and what befell them and so of their visions and dreames and they caused to write them and interpret them so did the Persians Esth 9. 32. and Daniel wrote these visions in the Chaldee tongue and he set them downe for the good of the Church that they might understand that their conditions should be under the Heathish Kings The holy Ghost borrowed somethings first from Something 's in the Scriptures borrowed from the Heathen History the Poets and secondly from the history of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9. 32. and he who wrote the Booke of Esther borrowed the history out of that booke These things which are borrowed from the Something 's in the Scripture borrowed from the Iewish History Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7. 5. So it is easier for a Camell to goe thorow the eye ef a Needle Matth. 19. 24. So it is hard to kicke against prickes Act. 9. 5. Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis proveth out of Georgius See Scaliger Euseb Pag. 245. Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1. 5. Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the
none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4. 23. So cap. 14. 21. to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2. 9. The booke of God then was not lost in the captivity and written anew againe by Esdras but onely he set the bookes in order after Esdras wrote nothing of the Scriptures but onely set the bookes in order the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Num. 21. 14. By this it cannot bee inferred that any canonicall Ans booke is perished for this word Sepher signifieth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records and belonged nothing to the canon of the Scriptures Some things written by the Prophets not as they were Prophets Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4. 33. But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards therefore the Hezekiah buried Salomons bookes of physick Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke and bury it And the Talmud saith that Hezekiah did two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4. 32. yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25. 1. And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church so those servants copied out these Proverbes which were profitable Salomons Proverbs and Songs which were not profitable to the Church perished for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam 1 Chron. 29. 29 Now the acts of David the King first Object and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Not onely the things which David did in Israel are Ans set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar against the Moabites and against Tobh King of Hemath And where it is sayd over Hieron in Esa 13. all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh and therefore in the originall it is Haaratzoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that earth 2 Chro. 33 19. The prayer of Manasseh and how God Ob. was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16. 5. 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1. 13. But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings First we must know that there were many Prophets Answ who prophesied whose prophesies were never written as the prophesies of the children of the Prophets and the prophesies of those who prophesied from the Some
a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19. 36. A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8. 9. Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31. 15. A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6. 9. and Christ saith Matth. 13. 14. In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23. 16. Well spakethe holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61. 7. The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4. 18. and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49. 6. I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31. 47. Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Destinatam applicationem per accommodationem Destinata Applicatio destinata per accommodatione is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one that is Destinatum Simile to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12. 13. this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world are come 1 Cor. 10. 11. And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6. 9. And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62. 11. Say to the daughter of Sion behold thy Salvation cometh So Zach. 9. 9. O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture when this phrase is added That the Scripture A Note to know the literall sense of the Scripture might be fulfilled As Ioh. 13. 18. But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his
masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere distinguish them still froÌ„ the Apocryphall Bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from Reason 1 the antiquity of the Scriptures all this time was tempus Scriptura contestatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1. 70. as he spake by the mouth of his holy Prophets which have beene since the world began Secondly the matter contained in the Scriptures sheweth Reason 2 them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Thirdly the Scripture setteth downe things necessary Reason 3 onely for our salvation and nothing for our curiosity The Scriptures not written to satisfie mens curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10. 2. The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Fourthly the prophesies set downe in the holy Reason 4 Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41. 22. Let them shew the former things what they be that we may consider them and set our hearts upon them and shew us the things that are to Renunciare proetâ—rita anunei are presentia pâ—enunciare futura come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139. 16. In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis The Angels know exordium Exordium temporis rei temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1. 4. He who knoweth certainely the beginning of things can onely certainely fortell the event of things as though they were present Hos 12. 4. hee wept and made supplication to him he found him in Bethel and there he spake with us Here the thing past he applyeth to the generation which was present because hee knew exordium rei The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8. 1. Take Reason 5 a great roule and write in it with a mans pen Behheret enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is cleerely that the simplest amongst the children of men may understand it Deut. 30. 11. This commandement which I command thee this day is not hidden from thee neyther is it farre off In the Hebrew it is Lo niphleeth non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separatum a te that is it is not separated from thy knowledge that thou cannot understand it and it is not farre from thee for these things which are obscure and doubtfull which we cannot take up are sayd to be farre from us these things which wee understand againe are sayd to be neare us Rom. 10. 8. But it may be sayd that there are many things hard in Ob. the Scriptures and cannot well be taken up We must distinguish these three the obscurity in the Ans things themselves the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our Obscuritaâ— est velâ—n rebus ipsis modo tradendi conceptione conception to take them up There are many matters handled in the Scripture which are hard to be understood and we are dull in conception to take up these things yet they are clearely and plainely set downe in the word Christ sheweth all these three Ioh. 3. 12. If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things If I have told you earthly things that is illustrated heavenly things to you by earthly comparisons here is Christs plaine manner in setting downe his word And yee beleeve not here is our dulnesse in taking up these things which are plainely set downe How shall yee beleeve if I shall tell you of heavenly things here is the obscurity of the heavenly matters contained in the Scriptures The Church of Rome confoundeth still these three Obscuritas rei nostri conceptus cum perspicuo modo tradendi the obscurity in the matter the dulnesse of our conception with the cleare manner of manifestation of these things in the Scriptures The Heavenly consent and agreement amongst the Reason 6 writers of the holy Scriptures sheweth them to be Divine There were