mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a â—ust rule Lastly It is an universall and perpetuall rule both in regard of time and person ever since the Scripture hath beene it hath been the onely rule in the old Testament to the Law and the Testimony in the new they confirmed all things by the old it directs in every case 2 To all persons this is able to make a Minister yea a Councell a Church wise to salvation to reforme a young man whose lusts are unbridled 119. 9. to order a King 17 Deut. 29. 30. Ob. Faith was before the Scripture therefore the Scripture is not the rule of faith Sol. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet firâ—t it doth not exclude other Ministeriall helps as Prayer Preaching the knowledge of the tongues and the Ministry of the Church these are meanes to use the rule and subordinate to it we need no more rules Therefore it is a vaine and absurd question of the Papists let a man be lockt up in a Study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it judge what I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray heare receive the Sacrament according to the directions of it buy sell cloath our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this Copy followed this rule Psal. 119. 5. 59. 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better expresse an high esteeme of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered 4. The Scripture is necessary In respect of the substance thereof it was alwayes necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to us in writing but onely conditionally and upon supposition God for a long time for the space of 2400 yeares unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to goe on in that way there had beene no necessity of Scripture now more then in that age there was a continuall presence of God with them but now there is a perpetuall absence in that way and the word of God was written 1. For the brevity of mans life See the 5. the 11. Ch. of Gen. The Patriarks were long lived before and after the Floud to the times of Moses they lived some centuries of yeares therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but writing 2. That the Church might have a certaine and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Messâ—as and see all things that were fore-told of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. civill Lawes are written and published that offenders may be excusable The Pen-men had a command from God 1. A publike and outward command as Jeremie 30. 2. and 36. 2 Moses Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2 an inward command by private inspiration and instinct 2 Pet. 1. 21. 5. The Scripture is Pure and Holy It commands all good and forbids reproves and condemnes all sinne and filthinesse it restraines not onely from evill words and actions but thoughts glances Those are frequent adjuncts of the word of God holy pure and cleane Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations it speakes purely of things evill and uncleane It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principall cause God who is the holy of holies holinesse it selfe Esay 6. 3. Dan. 9. 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumentall cause the Pen-men of it were holy men 2 Pet. 1. 21. Prophets and Apostles 3. From its matter the holy will of God Aâ—t 20. 27. the Scripture containes holy and Divine mysteries holy precepts of life holy promises Psal 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us John 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glasse Jam. 1. 23. to fire Jer. 23. 29. to light Psal. 119. 105. The reason of it is because God himselfe is pure most pure Psal. 92. ult Hab 1. 13. It is pure 1. Formally in it selfe there is no mixture of falshood or error no corruption or unsoundnesse at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure John 15. 3. and 17. 17. Act. 20. 32. It begets grace Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Act. 20. 32. Ephâ—s 4. 11. 12. The assertory part is pure what it affirmes to be is and what it dâ—nyes to be is not Psal 19. 7. and 93. 5. Jam. 1. 18. 2 What it promiseth shall be performed and what it threateneth shall be executed Numb 23. 19. 1 Sam. 2. 30. Zach. 1. 6. 3. What it commandeth is good and what it forbiddeth is evill Deut. 4. 8. Psal. 119. 108. and 19. 8. 9. Rom. 7. 12. In other Bookes some truth is taught some good commended some kinde or part of happinesse promised But in the Inspired Oracles of God all truth is taught all goodnesse commanded
15. 1. Heb. 8. 11. Iâ—hn 14. 26. and by intellâ—ctuall visions Num. 12. 6. to the phantasie God revealed his will by imaginary visions to Prophets awake and by dreames to Prophets asleepe Gen. 40. 8. 41. 8 9. Acts 16. 10 10. 3. Num. 14. 4. to the senses God revealed his will and that either by vision to the eye or lively voyce to the Eare Gen. 3 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3 33. 17. And Lastly by writing This Revelation was sometimes immediate by God himselfe after an unspeakable manner or by meanes viz. Angels Vrim Thummim Prophets Christ himselfe and his Apostles The written word forthematter contained in it is called the word of God Rom 9. 6. for the manner of Record the Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matthew 22. 29. John 5. 39. Romans 15. 4. 2. Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light Sometimes with an Epithite the holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. the Sâ—riptures of the Prophets Rom. 16. 26 Some thinke thâ—t Enoch the seventh from Alâ—m wrote but Jude 6. 14. speakâ—th onely of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himselfe to be the Messiah that he ought to suffer began at Moses Luke 24. 27. No doubt if there had beene any more ancient then Moses our Saviour would have alleadged it because all the Scripture that was before him was to give testimony of him Of the authority of the Scripture The Author of the Scriptures was God himselfe they came from him in a speciall and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their braines and those phrases and words by which the notions were uttered 2 Tim. 4. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophesie came not of old time by the will of men but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and worke them to it and in it 2 Sam. 23. 2. The Spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Esay spake Acts 1. 16. 28. 25. The Inscriptions of many Propheticall bookes and Epistles Apostolicall run thus The word of the Lord which â—ame to Hosea Amos Joel Paul Peter JAmes a servant of God and an Apostle of Christ. The proeme that is set before divers prophecies is this Thus saith the Lord and the Prophets inculcate that speech the mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chiefe author It is all one to say the Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture the Scripture saith to Pharaoh Rom. 9. 7. and the Scripture hath shut up all men under sinne Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the holy men of God The efficient principall cause then of the Scripture was God the ten Commandements of which most of the rest is an exposition were writen after a secret and unutterable manner by God himselfe therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appoinment and assistance Exo. 17. 14. Esay 8. 1. Jer. 30. 2. The Scripture is often attributed to the holy Ghost as the Author and no mention is made of the Pen-men Heb. 10 15. The Prophets and Apostles were the Pen-men of the Scripture whose calling sending and inspiration was certainly divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schooles 1 Cor. 2. 13. The Divine authority of thâ— word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sence it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. John 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandements hard and foolish to the carnall minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some bookes if not all as Divine The Turkes at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dreame Plato is termed Moses Atticus Moses speaking Greeke The holy Scripture in it selâ—e is Divine and Authenticall though no man in the world should so acknowledge it as the Sunne in it selfe were light though all the men in the world were blind and could not or would not see it but in respect of us it is Divine and Authenticall when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God That the Scriptures were from God may appeare by reasons contained in or cleaving to the Scripture 1. From the excellency of their matter which is Heavenly the divine and supernaturall matter contained in it It telleth us of such things as doe farre exceed the reach of mans reason and which it was impossible for any man to counterfeit and faine and which being told are so correspondent to reason
Arts and Sciences but they could not learne of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 16. 1 and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament If there seem any contrariety either in numbring of yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of books that were written and of writers that were imployed in the service 3. That difference of place in which they were written which hinders the writers conferring together Two other arguments may evince this truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by divine providence he hath preserved the same whole and entire Here we have three arguments in one 1. The hatred of the Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine to godlinesse have been safely kept to posterity which is the rather to be observed since many more in the world affect the knowledge of naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
to thy face curse God and die and that Psal. 14. 1. Some answer thus these places are historically inspired not dogmatically Another question is whether preaching be not divinely inspired as well as the word written The Preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the word Some say the Scriptures are but a device of mans braine to give assistance to Magistrates in civill government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint circumcision to cut a poore child as soon as he came into the world Two and twenty thousand Oxen were spent at the dedication of one Altar to sacrifice so many Oxen and Sheep such usefull creatures Christ chose silly illiterate men to propagate the Gospell This serves for information of our judgement and assures us of divers truths 1. That the Scriptures are for themselves worthy to be believed they have authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the divine truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the authority of the Authour of any writing such is the authority of the writing it selfe for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the authour of these writings Thus saith the Lord therefore such authority as he hath such must they have a supreme highest authority which borroweth from none and is subject to none So this acknowledgement of their originall teacheth that we must not believe them for the authority sake of any man or men for Gods word can borrow no authority from men John 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it selfe so is the first truth to be believed for it selfe saith Aquinas And as Christ by himselfe could demonstrate that he was the Messias so the Word by it selfe can prove that it is the Word of God We affirme that the Scriptures are known to be of God by themselves the Papists maintaine that we cannot be certaine of the Scriptures divinity by any other argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith that the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of beliefe and practice are proved by the Scripture The Scriptures prove themselves by their own naturall light manifesting their divine originall whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it selfe too by it own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Esay 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies ergo the authority of the Scripture is greater then that of the Church Goodnesse it selfe cannot deceive wisdome it selfe cannot be deceived God is both Titus 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Acts 14. 14. 15. 17. 17. 30. 3. Faith and a firme consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertaine 4. In vaine shall we dispute against the wicked concerning Religion and divine truth if we shall say it comes from God because we affirme so 5. This is proved by Scriptures John 5. 34 35. Christ in his humiliation did not receive the testimony of John much lesse will he receive the testimony of others now he is glorified John 5 34 35 36. 1 Cor. 2. 4 5. 1 John 5. 9. 6. The authority proving is greater more certaine and more knowne then the conclusion proved by the â—ame Autoritde probans is greater then probata The Papists to prove the authority of the Church flie to the Scriptures For I demand whence doe we understand that the Church erres not in delivering the Canon of the Scripture they answer it is governed by the Holy Ghost and therefore cannot erre in its decrees But how appeares it that it is so governed alwaies they answer God hath promised it and then they alleage those places to prove it Ob. The Church is ancienter then the Scripture because it was before Moses ergo it hath greater authority Sol. 1. The Prophets and John Baptist were ancienter then Christ yet not of greater authority 2. Consider the word 1. quoad formale externum as written and clothed with words so the Church was before the Scripture 2. quoad formale internum the matter and sence or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1. 23. John 17. 20. JAmes 1. 18. Semen semper sobole illa cujus est semen antiquius esse necesse est In the thing it selfe the being and substance of the word was before the Church although in this circumstance and manner of being it was after Ob. 2. Non erederem Evangelio nisi me commoveret Ecclesiae Catholicae authoritas saith Augustine Sol. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a meanes of moving the Samaritans to believe but when the men of Samaria had heard Christ himselfe speake they believed in him more for his own words then the womans John 4. 39 41. In which sence those words of Austin so frequently quoted by the Papists are to be interpreted Austin spake this of himselfe being a Manichee when he was a Manichee he was first moved by the authority of the Church to believe the Gospell His meaning is that he had never believed the Gospell if the authority of the Church had not
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
them for exercising themselves therein he writes to Laeta and Gaudentia and shewes them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio The Apostle would not have commended this in Timothy 2 Tim. 3. 15. that from his childhood he knew the holy Scriptures nor noted it to the praise of his grand-mother and mother that they had trained him up so if he had not known that the holy Scriptures are so plaine that even a child may be able to understand them What may we judge of the other easier bookes when the holy Ghost would have the Revelation the obscurest booke of all the Scripture to be read Revel 1. 3. The people tooke occasion of erring and blaspheming from the humiliation of Christ many abuse preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publiquely because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to read the Scriptures with greater devotion 2 Pet. 3 14 15 16 17. 3. This is common both to the Ecclesiasticall persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiasticall men did oftner fall into heresies and blasphenies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry Ob. The Papists further object that the Hebrews did not permit young men to reade part of Genesis Canticles Ezekiel Sol. First we must know the reading of those Scriptures non ablat am hominibus sed dilatam fuisse was not taken away from them but delayed onely Secondly this tradition concerning the age of men did drive away as well the Ecclesiasticke as the lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the vulgar and mother tongues of each nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandement and will of God revealed in Scripture he hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. John 5. 3. He speaks not to the Scribes and Pharisees but to the people in generall they must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all John 20. 31. Rom. 15. 4. 3. Those are commended which did read the Scripture as the Eunuch 8 Acts 22. the Bereans Acts 17. Acts 11. and dispraised which neglected it as the Israelites Hos. 8. 12. they are pronounced blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter 2 Pet. 1. 19. are those which pretend to be his Successors 4. From the fact of the Apostles who as they publiquely preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romanes Corinthians Galathians Ephesians were written to the people therefore to be read by them One Epistle of John was written to Gaius a layman another to the elect Lady Timothy from the Cradle was versed in the Scripture 5. From the profit and necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9 they are directed by them as most faithfull counsellers in in all their waies Psal. 1. 19. 24. they are armed by them against the fiery darts of Satan Ephes. 6. 16. One seeing a youth reade the Scriptures said it was never well since such were permitted to turne over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous consent of all the Fathers Chrysostome and Jerome especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publiquely read in their Ecclesiasticall Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councell of Nice that no Christian should be without a Bible in his house And the Jewes at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeale to the Law and the Prophets without the name of the Author Booke or Chapter because they knew the Bible text to be familiar to the Israelites In an unknowne tougue they cannot profit the people ergo they ought to be translated into a tongue known to the people 1 Cor. 14. the Apostle in divers verses treateth of this subject V. 6 7 19. He saith all things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith that he had rather speak five words be understood then 10000 words in an unknown tongue Those arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Gratius l. 3. de veritate Relig. Christ. the new Testament was translated into divers vulgar Tongues the Syriacke Arabicke Aethiopicke and Latine which versionâ— are yet extant and differ not mainly from the Greek In the elder purer times the Scriptures were translated into innumerable yea into all Tongues usuall amongst men See Gregories preface to the notes on passages of Scripture The plain and usuall words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from husbandry and houswifery from the flock and the herd shew that the Scriptures were written for the capacity and understanding of the unlearned John 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to doe or else they reade it as other bookes not with such respect to it as the greatnesse of its Authour deserveth I meane with a desire and purpose to believe and obey all that they finde there which must needs be the duty of those that confesse
part of Scripture and in our vulgar tongue the Martyrs would have given a load of Hay for a few Chapters of St JAmes or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors compare Mollerus on the Psalmes with Austin As the latter thoughts are usually the more advised so the latter Interpreters are generally the quicker sighted All those are to be reproved which contemne or unreverently handle the Scriptures 1. Atheists who impiously oppose the word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Julian the Apostate said of Apollinarius his Booke wherein he defended the Divine truth against the Gentiles Vidi legi contempsi I have seen them I have read them I have contemned them To whom Basil replied Vidisti legisti non intellexisti si intellexisses non contempsisses Thou hast seen and read them but not understood them if thou hadst understood them thou wouldst not have contemned them 2. Papists who 1. Set up Images and Pictures instead of the Scripture the Scriptures they say may teach men errors but may not Pictures 2. Equall the Apocrypha and unwritten verities or rather vanities with the sacred Scriptures 3. Charge the Scriptures with insufficiency and obscurity allow it not to be a perfect rule 4. Make it of no force to binde our consciences unlesse the Pope ratifie it 5. Give the Pope power to dispense with things therein forbidden yea and with oathes and vowes which no Scripture dispenseth withall 6. Teach that the vulgar Latine is to be received as Authenticke 7. Wrest and turn it which way they please Esay 28. 16. Cardinall Bellarmine in praefat l. de Summo Pontifice Baronius say that by precious and corner stone in this place the Pope of Rome although lesse principally is meant who is a stumbling stone to Hereticks and a rocke of offence but to Catholicks a tried precious corner stone yet Peter 1. 2. 6. 8. expoundeth those words not of himselfe but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep would inferre the Popes universall dominion Baronius from the Acts kill and eate Psal. 8. 6. under his feet that is say they of the Pope of Rome Sheep i. Christians Oxen that is Jewes and Hereticks Beasts of the field i. Pagans Fowles of the ayre i. Angels Fishes of the Sea i. soules in Purgatory They have Tapers in their Churches in the day time because Christ saith I am the light of the world or because they had such at midnight Acts 20. 8. where Paul preached This is the great fault of the Schoole Divines that they handle Paul and Aristotle Suae curiositati litantes potius quam pietati so that he is counted most learned amongst them who dares to seeke and presumes to define most things out of the Scripture What distinctions orders degrees and offices doe they make of Angels what curious questions doe they raise what use would there have been of sexes if Adam had not sin'd whether Christ should have been incarnate if there had been no sinne and infinite such like The Schoole men perverting the Scriptures have prophaned Divinity with Philosophy or rather Sophistry and yet are called Schoole Divines when they are neither Schollers in in truth nor Divines Behold two Swords Luke 22. 83. therefore the Pope hath two Swords one Spirituall another Temporall 1 Cor. 2. 14. ergo The Pope judgeth of all things and is judged of none The Papils stile the Scripture Regulam Lesbiam nasum cereum Evangelium nigrum Theologiam atramentariam A Lesbian rule a nose of wax the black Gospell inky Divinity Bishop Bonners Chaplaine called the Bible his little pretty Gods book Giford and Raynolds said it contained somethings prophane and Apocryphall The Rebels in Ireland tooke the Bibles threw them into the chanels and cast them into the fire and called it Hell fire and wished they could serve all the rest so But I may say of the Gospell as the French Lady of the Crosse Never dog barkt at the Crosse but he ran mad Contrarationem nemo sabrius contra Ecclesiam nemo pacificus contra Scripturas nemo Christianus Thirdiy The Brownists vainly and idly quote the Scripture filling their margents with many Texts of Scripture but nothing to the purpose and misapply it they alledge those Texts of Esay 52. 51. and Rev. 18. 4. to draw men from all the assemblies of Gods people whither any wicked men doe resort Fourthly The Antinomians or Antinomists who cry down the Law of God and call those that preach the law Legall Preachers and stand for Evangelicall grace the Law is part of Canonicall Scripture and hath something peculiar in it being written with the finger of God and delivered with Thunder and Lightning See Mr Gatakers Treatise on 23 Numb 21. and Mr Burgesse his Lectures on 1 Tim. 1. 8 9. Fifthly Stage-players who jest with Scriptures Witches and others which use charmes writing a piece of St Johns Gospell to cure a disease or the like are to be condemned for abusing the Scripture Per vâ—â—es sacras puta Evang. Johannis orationem Dominicam frequenter cum Ave Maria recitatam Symbolum Apostolicum c. morbos curare magicum est Voetius Sixthly Printers who print the Bible in bad Paper a blind print and corruptly are likewise to be blamed Seventhly the Heathens and Jewes Tacitus cals the doctrine of the Gospell Superstitionem quandam exitiabilem The moderne Jewes call Evangelium aven gilion a volume of lies word for word the iniquity of the Volume The blasphemous Jewes meane I suppose the volume of iniquity Elias Levita in Thishi mentions this Etymologie or rather Pseudologie of the word but P. Fagius abhorred to translate it Scripture arguments are the chiefest to convince an unbeliever Christ by divers arguments John 5. labours to convince the Jewes that he was the Messiah promised 1. John bare witnesse of him vers 33. 2 His works bare witnesse of him vers 36. 3 The Father did beare witnesse of him vers 37. 4 He produceth the testimony of the Scriptures v. 39. They are they which testifie of me Will you not believe John my miracles my word from Heaven then believe the written word If we believe not the testimony of Scripture nothing will convince us though one rise from the dead nor Christ himselfe if hee were here in the flesh and should preach unto us John 5. ult The Lord in executing of his judgements commonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. the lawlesse one He is without Law above Law against Law he abuseth Scripture takes upon him to judge and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8.
the Gospell doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospell which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists doe commonly abuse the name of Tradition which signiâ—ieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the Holy Scripture of God as the Jewes had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it selfe is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten constitutions therefore we must needs avoide in such places as this the word Traditions though our last translation useth it where the simple might be deceived to thinke that the Holy Ghost did over commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it doe not necessarily signifie any such matter we doe use such words as doe truly expresse the Apostles meaning and the Greeke word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the doctrine delivered all which being of one or neere sence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Ob. 1 Tim. 6. 20. O Timothy keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten doctrine is understood Depositum say the Rhemisis is the whole doctrine of Christianity being taught by the Apostles and delivered their successors Sol. Though other learned men interprete this pledge or gage to be the gift of the holy Ghost yet we willingly acknowledge that it is to be understood of the doctrine of Christianity as that which hath best ground both by circumstance of this and conferrence of other places Whence we inferre that the doctrine of truth is not the Churches dâ—crees but the Lords given to the Church to keepe onely wherewith the title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her selfe maketh the doctrine which her selfe taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithfull keepers of it then the Priests to whom the principall Copy thereof written with the singer of God himselfe was committed There are some points of faith not contained in Scripture neither in the Old nor New Testament therefore it is not perfect In the old Testament no doubt but the females had some remedy whereby they might be purged from originall sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the new Testament the perpetuall virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the signe Sol. The thing signified or efficacie of the outward signe of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a signe of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence â—ollow which the Jesuits pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Saviour Christ was borne of her as the Prophets did foretell Yet as Chamier saith well we beleeve that she continued a Virgin all her life time for in those things saith he which are not properly de fide we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologiam pro virgine Maria l. 1. c. 15. Helvidius would gather from those words 1 Matth. 25. untill and first borne that Mary after had Children by her husband The word till doth not import so much See Gen. 8. 7. and 28. 15. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture which first opens the wombe whether other follow or no. 7. The Scripture is plaine and Perspicuous The Perspicuity of the Scripture is a cleare and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it selfe and us 1. In respect of it selfe as appeares 1. In the things delivered which although they seeme obscure for their Maâ—esty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light There are 2 things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we looke to the mystery but not if wee looke to the word as for example the Scripture teacheth that there is one God in three persons the words are plaine and easie every man understands them but the mystery contained in those words passeth the reach of man we may well discerne these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kind of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the cleare sence and mosâ— perspicuous propriety of signification viz. that one which is called literall and Grammaticall 2. In respect of us because the Scripture is to us the principle meanes and inâ—â—rument of faith every Principle ought to be by it selfe and in its own nature knowne and most Intelligible and there being 3 degrees of
Pastor in the Old Testament had such authority much more the chiefe Priest in the New Sol. This one pastor signifieth neither the High Priest in the old Law nor the Pope in the New but Jesus Christ the High Shepheard for our soules Ob. Matth. 16. 19. Christ saith to Peter to theâ— will I give the Keyes of the Kingdome of Heaven therefore the Pope hath authority to expound Scripture Sol. First by the Keyes here is meant Commission to preach the Gospell not authority of interpreting the Scriptures When the Gospell is preached the Kingdome of heaven is opened to the beleevers and shut to the unbeleevers 2. That authority of the Keyes was not committed to Peter onely but to the other Apostles also Matth. 28. 18. 19. There is a twofold judgement 1. Of discretion 1 Cor. 10. 15. 2. Of authority as the Parllament judgeth Capitall crimes If the Papists understand the word Judge to â—ignifie Discerning as when we judge of meates by the taste every faithfull person ought to pray unto God for grace to judge to discerne and to know the true sense of the Scripture But if by judging they understand to pronounce decrees definitive and infallible judgements touching the sence of the Scriptures thereby to bind other mens consciences there is no man in the world that hath that power See Moulinâ— Buckler of Faith We have a more compendious way to come to the understanding of the Scripture It were too long when we doubt of any place to stay till we have the generall consent of the Pastors of the Church or to expect a generall counsell or to goe up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts doe teach us how to understand them And yet we say not as the Papists falsely charge us that we allow every private mans interpretation of Scripture refusing the judgement of the Pastors of the Church Panoruitan saith the opinion of one godly man ought to be preferred before the Popes if it be grounded upon better authority of the Old and New Testament 2 Pet. 1. 20. No prophesie of the Scripture is of any private interpretation Stapleton saith interpretation is private either ratione personae when the man is private or ratione medij when it is not taken out of the context and circumstances or ratione finis when it is for a false end Now private interpretation in regard of the person if it be publike in regard of the meanes is not forbidden for it is lawfull for one man with Scripture toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is that the Prophets were no Interpreters or Messengers of their own minds but Gods The Catholickes hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Jerome Chrysostome but not in a private sense that is in a sense arising from the braine of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private Spirit nor which is more of any private spirit nor yet of all private spirits together but onely of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident that the exposition of the Scripture ought not to be fetched from Ecclesiasticall either Fathers or Councels which speake not by inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same authority The interpretation therefore that is brought but of the Apostles and Prophets is not private although it be avowed by one man onely On the other side that interpretation which is not brought from thence although it have the allowance of whole Generall Counsels is but private This is a principall meaning of our Saviour Christ when he willeth that we should call no man father or Master in the earth that is in matter of doctrine we should depend upon the authority of no man nor of all men in the earth but onely upon Christ and upon God Our reasons by which we prove that the chiefest judgement and authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the Holy Ghost 1. That which onely hath power to beget faith that onely hath the chiefest authority of interpreting Scripture and of determining all controversies concerning faith and religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. the Holy Ghost onely can infuse saving faith into our hearts which is called by the Schoolemen infusa fides The faith which we have from the Church is acquired and sufficeth not to a certaine perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interpret it but so have all the faithfull 3. Christ himselfe makes the Scripture a Judge John 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers nay have all the men living read them nay can they shew them can they get them I had almost said can they name them In the exposition of those words Tu es Petrus supra hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they dis-agree themselves from the Fathers John 10. 16. by the title of one Shepheard Augustine Chrysostome Jerome Cyrill Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is there designed but Stapleton saith the Pope is there meant In the division of the Law they goe cleane contrary to the greatest part of the Fathers For they divide the Commandements as we doe but the Papists make the two first one and the tenth two 2. They have no Father to countenance them in this but Augustine There were no writings of the Fathers for a time many of them wrote 400 yeares after Christ but some 500 and 600 yeares after Christ what rule had they before that time of interpreting
foure Evangelists the Popes authority as Papists say being above the authority of the Councels it followeth that his authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true interpretation of Scripture is not to be sought from generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say that the Scripture ought to be expounded by the rule of faith and therefore not by Scripture onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike but to Divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The order 2. The summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 3. Such figurative sense limitation restriction or distinction must be sought out as the word of God affordeth either in the present place or some other and chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honour him 2. It is the end of all divine Revelation John 5. 39. 3. To be Ignorant of God is a great misery being alienated from the life of God through the Ignorance that is in them 2. Profitable Our welfare and happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know Gods nature and attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
when he was pressed by Bishop Ridly and others to tolerate his Sister Masse in her owne Chapell he would not though importuned yeeld thereto saying He should dishonour God in it but being much pressed by them he burst into teares and they thence concluded that he had more divinity in his little finger then they in all their bodies O that you would study to premote Gods glory and be zealous for his truth since you have had such experience of his mercy and likewise could not but perceive the evill of those dangerous errours which were too much indulged by some of those whom you have cast out I shall now speake of the threefold Subject I handle in my Booke 1. The Scripture 2. God 3. The Workes of God It is reported of Charles the Great that he set his Crown on the Bible and Luther was so zealous to have the Scriptures read that he professed if he thought the reading of his Bookes would hinder the reading of the Scripture he would burne them all before he dyed Alphonsus King of Spaine and Naples read the Bible with Lira's glosse foureteen times over The Emperour Theodosius the second wrote the New Testament out with his owne hand many speake much of new light but the Prophet Esay saith To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Take heed of too much of that new light which the world is now gazing upon so much new light is breaking forth that the old zeale is almost extinct by it saith a Minister of New England The Familists say they are above Ordinances when the body hath no need of nourishment then and not afore will the soule have no need of Ordinances we about Westminster have beene better instructed out of the 20. of Exodus 24. Some talke of Revelations and the Testimony of the Spirit But now the Scripture is compleated I must not expect any immediate Testimony of the Spirit Luther saith if any Spirit should come and speak any thing to him that he brought not Scripture for he would spit in his face The Scripture is the best Cynosure to follow it was Davids Counseller it is a perfect rule of a Perfect Reformation Secondly all Christian States and Persons should labour for an experimentall practicall knowledge of God and Christ Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happye Quid Deus sit ipse tantum novit what God is God himselfe doth onely perfectly know But he hath revealed himselfe to us in his word and workes That place in 34 of Exodus 6. 7. verses is as full a description of Gods Attributes as any in all the Scripture The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnes truth keeping mercy for thousands forgiving iniquity transgression sin that will by no meanes clear the guilty visiting the iniquity of the Fathers upon the children and upon the childrens Children unto the third and fourth generation If God were more known he would be more loved honouâ—ed feared trusted The Heathens extolled the knowledge of a mans self but Christians must chiefely study to know God This is a Noble Subject for a Christian Parliament and a Christian Kingdome to exercise themselves in O that you would all labour to know Gods excellencies and to propagate the knowledge of him to the many darke Corners of the Land Thirdly the workes of God are to be diligently observed by a Christian State One observes that there is a five fold Declaration of the workes of God An Arthnieticall Declaration Psal. 40. 5. Secondly a Logicall Declaration of the workes of God when we shew the severall kinds of them as the workes of Creation the worke of Redemption the worke of Providence and distribute those into workes of mercy or works of Justice Thirdly an Historicall Declaration when we declare the persons acting the places the times the Counsels the mannaging of the severall actions the events and successes Fourthly a Rhetoricall Declaration Fifthly a Declaration purely Theologicall or a practicall Declaration of the works of God We should be lifted up by Gods manifold works to the Consideration of his unlimited greatnesse that is the first cause and author of them all we can turne our eyes no way but exceeding great multitudes of works wrought by God doe offer themselves to our view If we looke upward downeward on the right hand on the left into our selves and other things our minds shall be encountred with diversity of rare Workes of Almighty God These workes are all made with much wisdome Psal. 136. 5. and the serious considering of Gods workes is a great part of the sanctifying of his name Never had any Parliament more reason to magnifie Gods goodnesse for his singular mercies Oh that as many of your deliverances were got with supplication so they might be worne with thankefulnesse and as you have been a Parliament of many Prayers so may you be a Parliament of many prayses which is the earnest desire of Your Honours Devoted Servant EDW. LEIGH To the Christian Reader REader The number of bookes is without number the Presses are daily oppressed with them Yet though the world abound with unprofitable may pernicious Pamphlets there are many excellent subjects which are either not handled or not sufficiently There is a great variety in mens fancies as well as in their faces and bookes the fruit of mens brains are as various as men themselves Some books are to be tasted onely some chewed and some swallowed That saying of Stanchar the Hereticke doth exceedingly please the Papists Plus apud se valere unum Lombardum quam centum Lutheros ducentos Melancthones trecentos Bullingeros quadringentos Martyres quingentos Calvinos That one Lumbard was more esteemed by him then 100 Luthers 200 Melancthons 300 Bullingers 400 Martyrs 500 Calvins Focanus contrarily saith thus of the Schoolmen that one Austin among the Ancients and one Calvin in his Institutions of Christian Religion among the moderne Divines will afford thee more solid Divinity then all the School-Doctors of the Popish Church with all their vaine disputations jejune distinctions quodlibeticall questions and foolish speculations with which saith he Thomas Scotus Lombard Bonaventure Molina Vasquez Suarez à Soto Bellarmine and other Doctors of the Romane Church are full even ad nauseam But the Bible is indeed the Booke of Bookes it signifieth in the Greeke Tongue A Booke in generall and was sometimes taken so largely yet by an Antinomasie or excellency it is now taken for the Booke of the Holy Scripture and is all one with Gods Booke We told you before how much the Papists magnified Peter Lumbard the father of the Schoolmen calling him the Master of the sentences and preferring him before hundreds of ours The next Schoolman after him Alexander
and Prophets Matth. 5. 17. 7. 12. 11. 13. 20. 40. Acts 13. 15. 24. 14. 26. 22. 28. 23. Rom. 3. 21. or Moses and the Prophets Luke 24. 27. 16. 29. or in the Scriptures of the Prophets Rom. 16. 26. or the Prophets alone Luke 1. 70. 24. 25 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy writer The Jewes and the Ancient reckon 22 Bookes in the old Testament according to the number of the Letters of the Alphabet for memory sake Ruth being joyned with the Booke of Judges and the Lamentations being annexed to Jeremy their Author Hebraeis sunt initiales medianae literae 22 finales quinque Quamobrem V. T. modo in 22. modo in 27. libros partiuntur All the bookes of both Testaments are 66. 39 of the old and 27 of the new Testament Some would have Hugo Cardinall to be the first Authour of that division of the Bible into Chapters which we now follow No man put the verses in the Latine Bibles before Robert Stephen and for the new Testament he performed that first being holpen by no Booke Greeke or Latine Vide Croii observat in novum Testam c. 7. This arithmeticall distinction of Chapters which we have in our Bibles was not from the first authours Of which that is an evident token that in all the quotations which are read in the new Testament out of the old there is not found any mention of the Chapter which would not have been altogether omitted if all the Bibles had then been distinguished by Chapters as ours distinguishing of the Bible into Chapters and Verses much helpes the reader but it sometimes obscures the sense Dr Raynolds gives this counsell to young Students in the study of Divinity that they first take their greatest travell with the helpe of some learned interpreter in understanding St Johns Gospell and the Epistle to the Romans the sum of the new Testament Esay the Prophet and the Psalmes of David the summe of the old and in the rest they shall doe well also if in harder places they use the judgement of some godly writer as Calvin and Peter Martyr who have written best on the most part of the old Testament The Bookes of the old Testament are 1. Legall 2. Historicall 3. Poeticall 4. Propheticall 1. Legall which the Hebrews call from the chiefe part Torah Deut. 31. 9. 33. 4. the Grecians from the number Pentateuch the five Bookes of Moses Genesis Exodus Leviticus Numbers Deuteronomy all written by Moses as it is commonly agreed except the last Chapter in the end of Deuteronomy concerning his death written by Joshua In which five Bookes are described the things done in the Church from the beginning of the world to the death of Moses The Sadduces as some say received no other Scripture but these five Bookes of Moses therefore Christ Matth. 23. 32. proves the resurrection of the dead which they denied out of the second Booke of Moses but Scultetus saith that they rejected not the Prophets l. 1. exercit evang c. 22. Anciently it was not the custome of holy writers to adde Titles to what they had written but either left their workes altogether without Titles or the first words were Titles the Titles now in use as Genesis Exodus were prefixed according to the arbitrement of men and the like is to be thought of those before the historicall bookes of the new Testament as Matthew Marke Luke John With the Hebrews the Titles of bookes are taken sometimes from the subject matter or argument as in the bookes of Judges Ruth Kings Proverbs and others of that kinde sometimes from the Authors or amanuenses rather as in the bookes of Joshua and the Prophets sometimes from the initiall words with which the bookes begin which Jerome followes The Bookes of Moses are denominated from the initiall words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in principie i. e. Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina h. e. Exodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. vocavit h. e. Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. in deserto i. e. Numeri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. verba sive Deuteronomium These are subdivided againe into 54 Sections that the reading of them may be finished in so many Sabbaths which is signified Acts 15. 12. Junius Ainsworth and Amama with Calvin Cornelius a Lapide and Piscator have done well on the Pentateuch 1. Genesis in Hebrew Bereshith the first word of the book by the Septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appellation the Latine Church retained because it sets forth the first generation of things Ch. 2. v. 4. and of Adam or mankind Gen. 5. 1. It consists of 50 Chapters and containes a History of 2368 yeeres from the creation of the world to the death of Joseph The best Expositors of this booke are Mercer River Pareus Caelvin Peter Martyr on 40 Chapters Willet Ainsworth Origen upon the Canticles and Jerome upon Ezekiel say that the Hebrewes forbad those that had not attained to the age of the Priesthood and judgement viz. 30 yeeres to reade in three bookes for their profundity and difficulty that is the beginning of the world which is contained in the three first Chapters of Genesis the beginning and end of Ezekiel since that treats of the Cherubins and the Divine Majesty this of the structure of the third Temple and the Song of Songs in which those things which ought to be understood of the Divine Authour are easily through youthfull affection elsewhere drawne and wrested This booke of Genesis is not onely profitable but very necessary for doctrine as Moses is the Prince and as it were Parent of Divines so Genesis is the foundation and excellent compendium of all Divinity propounding evidently the chiefe parts of it 2 Exodus The second booke of Moses is called in Hebrew Shemoth in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word the Latines have retained It consists of 40 Chapters and containes a History say Junius and Tremelius of 142 yeeres viz. from the death of Joseph even to the building of the Tabernacle The best Expositors of it are Rivet Willet Calvin Ainsworth 3 Leviticus in Hebrew Vaiicra in Greeke and Latine Leviticus from the matter which it handleth because it treats especially of the Leviticall Priesthood and the Leviticall or Ceremoniall Lawes in it It consists of 27 Chapters and containes a History of one Moneth viz. of the first in the second yeere after their going out of Egypt The best Expositors of it are Calvin Ainswarth and Willet 4 Numbers in Hebrew Vaie dabber in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Numeri in English Numbers because it begins with declaring the number of the people and because many numberings are reckoned up in this booke It containes a History of 38 yeeres and consists of 36 Chapters The
that time of the writing of the new Testament did speake Syriacke and not Hebrew which language is mixt consisting of Hebrew and Chaldee therefore saith Whitaker it is more probable that Matthew and he which wrote the Epistle to the Hebrewes wrote in Greek because the Greeke tongue was not unknowne to the Jewes which were Hellenists Act. 6. 1. and other Apostles wrote in Greeke which wrote peculiarly to the Jewes as JAmes and Peter Matthaeum Hebraicè scripsisse convenit inter antiquos Citat Irenaeum Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Haebraea lingua quiae praecipuè Judoeorum quos viva voce hactenus docuisset haberet rationem Id. ibid. vide Grotium in libros Evangel It was needfull that the Gospell should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a Generall agreement and a speciall difference they all agree in the maine scope and Subject Christ they differ in the speciall argument and order All describe the life of Christ some more largely some more briefely some more loftily some more plainely yet because all were inspired by the same Spirit they all have equall authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voyce of truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The doctrine of the Covenant of grace is more plainly expounded the will of God and way to salvation more plentifully set down in the new Testament then ever it was in the daies of Moses or the Prophets and in these bookes of the new Testament all things are so established as to continue to the end so that we must not looke for any new revelation All these Bookes we receive as Canonicall because they are divine for matter and forme divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolicall men sweetly consenting with other parts of holy Scripture and with themselves received alwaies by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voyce first preached because it was needfull that the doctrine of the Gospell should by their preaching as also by signes and wonders be confirmed against the contradictions and cavils of the Jewes and Gentiles and allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These bookes are acknowledged Canonicall both by us and the Papists so that touching this matter there is no controversie between us and them The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of JAmes the second Epistle of Peter the second and third Epistles of John the Epistle of Jude and the Revelation of which I shall treate more when I come to handle the bookes of the new Testament particularly The story of the woman taken in adultery hath met with very much opposition See Gregories preface to his notes upon some passages of Scripture Crojus defends the truth of it Observat. in nov Testam c. 17. Vide Seldeni uxorem Ebraicam c. 11. The inscriptions and titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscrips also of divers bookes are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The subscriptions of the latter Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriacke nor in all Greeke copies nor yet in the vulgar Latin translation these additions were made some 100 yeeres after the Apostles The Canonicall Bookes of the new Testament are either Historicall Doctrinall or Propheticall 1. Historicall containing matters of fact the history of 1. Christ exhibited in the foure Evangelists or Gospels as they are stiled by God himselfe Marke 1. 1. Matthew Marke Luke and John so called because they containe a message of joy and gladnesse They all treate of one subject Christ Jesus incarnate most true Historians Luke 1. 2. John 21. 24. 2. His Apostles in the Acts written by Luke thirty yeeres after Christs ascention so termed of the principall subject of the History though the acts of others not Apostles are there recorded Dogmaticall or Doctrinall such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospell of God These are 21. written 1. By Paul 1. To whole Churches To the Romans Corinthians Galathians Ephesians Philippians Colossians Thessalonians 1. Gentiles 2. Jewes To the Hebrews 2. To particular persons 1. Timothy 2. Titus 3. Philemon 2. JAmes one 3. Peter two 4. John three 5. Jude one 3. Propheticall wherein under certaine resemblances the state of the Church of Christ till the end of the wolrd from the time of John the Evangelist is most truely and wonderfully described and receiveth its name Apoealyps of the Argument Beza Piscator Calvin Erasmus have doâ—e well on all the new Testament Of the Papists Jansenius hath done well on the harmony of the Lutherans Chemnitus and Gerhard of the Protestants Calvin Maldonate de Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and John were Apostle of the twelve Marke and Luke Evangelists Apostles is a name of office or dignity It notes one sent from another with command in speciall certain famous Ambassadours of Christ. The Evangelists accompanied the Apostles in preaching the Gospell Matthew There was never any in the Church which doubted of its authority Some say he wrote in Hebrew but that is uncertaine as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew and how came this authenticall Copy and Prototype to be lost for it is not now extant How ever the Greeke edition is Authenticall because it came forth when the Apostles were living and was approved by them which the Ancients confirme Of the time when Matthew wrote Authours agree not Eusebius saith that he wrote in the third yeere of Cajus Caesar others say he wrote after Claudius He wrote his Gospell in the fifteenth yeere after Christs ascention saith Nicephorus the 21 saith Irenaeus in the eighth yeere saith Theophylact.
the Reformed Church with one consent admit this Epistle for Canonicall Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Wâ—itaker against Raynolds with his preface wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himselfe I thinke afterwards seeing these words in a latter edition are left out It is nowhere found in Luthers workes that he called the Epistle of JAmes inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Bookes he produced Some in the preface of the German edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawie if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other edition from the yeere 1526. Luthers disciples now hold that it is Canonicall and Apostolicall and they answer the arguments of those that are opposite thereto as we may see in the exposition of that Article concerning the Scripture by that most learned and diligent man John Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fert saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinall denieth the Epistle to the Hebrews to be Canonicall yea which is far worse he affirmeth that the Authour thereof hath erred not onely in words but in the sence and meaning of the Scriptures Nay Cajetan saith Whitaker rejected JAmes second of Peter and second and third of John and Jude It consists of five Chapters Pareus and Laurentius have done best on it First of Peter This Epistle is called in the Title Catholicall because it is not written to any one person as that of Paul to Timothy Titus and Philemon nor to any one particular Church as those of Paul to the Romans Corintâ—s but to the converted of the Jewes dispersed here and there as appeares by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolicall and was written by Peter 1. Because the Authour of It expresly calleth himselfe Simon Peter the Apostle of Jesus Christ. He wrote it in his old age to confirme them in the doctrine which before he had taught them 2. It s inscription is to the same Jewes that the former viz. dispersed by the Romane Empire and converted to Christ whose Apostle Peter was 3. It shewes an Apostolicall spirit 4. It s stile and composition is agreeable to the former Epistle 5. The Authour of this Epistle witnesseth that he was a Spectator of the transfiguration in the mount Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his deare brother Chap. 3. v. 15. It consists of three Chapters First of John consists of five Chapters Second and third of John They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonicall 1. Their Authour cals himselfe an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiasticall office is often signified but here age rather now it is manifest that John came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolicall Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Johns and reckon them among the Canonicall bookes Each of these Epistles is but a Chapter Jude This Epistle also in times past was questioned by some but that it is Apostolicall first the inscription shews the Author expresly cals him a servant of Christ and brother of JAmes 2. The matter it agreeth both for words and sentences with the second of Peter of which it containes as it were a briefe sum and recapitulation That the writer of the Epistle doth not call himselfe an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter JAmes and John quit the same Title yea Paul in his Epstles to the Philippians Thessalonians and Philemon doth not call himselfe an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well upon it Revelation It is called according to the Greeke Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast John the Evangelist into a fornace of scalding Oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This booke describeth the state of the Church from the time of John the last of the Apostles untill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the Kingdomes of Antichrist The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impaire the credit and authority of this above all other Bookes wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Booke of Scripture First the Authour of it is set in the forefront or face of it the Revelation of Jesus Christ Chap. 1. vers 1. who professeth himselfe to be the first and the last vers 11. so in the severall Epistles to the Churchs in severall stiles he challengeth them to be his Thus saith he 1. that holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharpe two edged Sword 4. Which hath eyes like a flame of fire and his feete like brasse 5. Which hath the seven Spirits of God and the seven starres 6. He who is holy and true who hath the key of David 7. He who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or pen-man his servant John the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his
Florentine councell and that of Trent doe approve the said Bookes to be Canonicall as also Augustine and Innocentius To which it may be answered 1. That the Councell of Carthage was but a Provinciall Councell and therefore it cannot binde the whole world Moreover in that Councell there are divers things which the Papists will not endure as in the 26 Canon there is a decree that no Bishop shall be called chiefe or universall Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councell with which they will not binde themselves 2. The Latine Fathers judged these bookes fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any doctrine 3. These Bookes are not Proto Canonicall truely and properly Canonicall inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonicall or rather Ecclesiasticall as they are stiled In this sence Augustine and Innocentius are to be taken when they reckon these Bookes among the Canonicall 4. No Councell hath authority to define what Bookes are Canonicall what not seeing Bookes truely Divine receive authority from God himselfe and are to be esteemed of undoubted truth although all the world should barke against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Bookes The coâ—ncell of Trent was gathered and kept against all Civill and Ecclesiasticall right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councell matters were concluded and the sentence passed the adversary not being heard speake nor so much as present for the Protestants might not be admitted to hearing neither could they obtaine to propound their opinion in the Councell muchlesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against divine and humane law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himselfe 3. In that Councell the accuser and Judge were the same for the Pope did accuse the Protestants of heresie he did convocate the Coucell he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the reformation of the Pope was the thing in question Lastly all Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the mind of the Legates or otherwise then they approved no man had any voyce in the Councell but such as were sworne to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverbe arose Spiritum Sanctum Roma pâ—r peram mitti Tridentum The Holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his comming nor of the Apostolicke and Primitive Church for more then 300 yeeres after as both Eusebius out of Origen and the Councell of Laodicea Can. 59. confirmed afterward by the sixth generall councell of Constantinople sheweth for the Greeke Church and St Jerome for the Latine CHAP. VI. Of the Authenticall edition of the Scripture NOw we must enquire which is the Authenticall edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some forme of words and in some language which may be understood Lawyers from whom the use of the word Authentique seemeth borrowed doe call those instruments and writings authentique which have a certaine and just authority in themselves A booke or writing is authentique either by divine or humane institution those are by Divine appointment and institution authenticall which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith in as much as God himselfe doth approve thtm by humane institution such writings are held authenticall which by the opinion and sentence of learned men in their severall professions may be esteemed worthy credit and beliefe for themselves and for the truth in them There is a great diversity of editions of holy Scripture all cannot be simply and perpetually authenticall in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentique whence the others are transcribed yea it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principall Deeds so amongst this great variety of editions one or more ought to be as principall and authenticall Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentique edition of Scripture they say that the edition of the Bible in Hebrew and Greeke iâ— not authenticall but rather the vulgar Latine We hold that the vulgar Latine is very corrupt and false that the Hebrew for the old Testament and the Greeke for the new is the sincere and authenticall writing of God therefore that all things are to be determined by them and that the other versions are so far to be approved of as they agree with these fountaines The Tridentine Councell thus decreeth that in all sermons readings disputations controversies the vulgar Latine Translation should be taken for authentique before the Hebrew or Greeke and that no man should presume upon any occasion to reject it or to appeale from it When the Councell of Trent saith the vulgar Latine is authenticall it compares it with other Latine Translations not with the Hebrew Muis. Andradius the chiefest of the Divines at the Councell of Trent thinketh that the Councell of Trent did not meane either to condemne the Hebrew truth as he calleth it or to acquit the Latine Translation from all errour when they called it Authenticall but onely that the Latine hath no such errour by which any pestilent opinion in faith and manners may be gathered This saith Rainolds against Hart. ch 6. p. 202. Chamier tomo 1. l. 12. c. 2. The Rhemists in their preface to the new Testament translated by them prolixly
intituled in the Canon thereof is easily answered Either they were Civill and common-wealth Stories whether the Reader is referred if it like him to read the stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifestly proved to be written by divers Prophets in their severall ages wherein they prophesied Salomons Books which he wrote of generall Philosophy fell away but all the other Books of the Scripture do still remain First they are all of God all whose works remain for ever therefore the holy Scriptures being not onely his handy-work but as it were the chief and Master-work of all other must have a continuall endurance Secondly they all are written generally for our instruction and more particularly for admonition and warning for comfort and consolation unlesse we will say that God may be deceived in his purpose and end wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly if the Lord have kept unto us the whole Book of Leviticus and in it the ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly let us heare the Scripture it self witnessing of it own authority and durablenesse to all ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our Children for ever David also professeth that he knew long before that the Lord had founded his testimonies for ever-more But our Saviour Christs testimony is of all other most evident That heaven and earth shall passe but that his word cannot passe And yet more vehemently that not one jot or small letter prick or stop of his Law can passe untill all be fulfilled Rom 15. 4. therefore none of those which were written for that end are lost Origen in praefat in Cant. Canticorum Augustine l. 18. de civitate Dei c. 38. thought it could not neither stand with the Divine providence nor with the honour of the Church that any Canonicall Books and given for such to the Church should be lost Of this opinion are many worthy moderne Divines Junius Chamierus Tomo 1. L. 9. c. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scriptura sacra c. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei Cap. 15. Rivetus in Isagoge ad S. Script c. 6. in Summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingi us But Chrysost. and Whitaker also Bellarmine l. 4. de verbo Dei c. 4. Grâ—ther and Becanus hold that some Canonicall Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second question is whether the Scripture of the old Testament was punctata from the beginning or whether the Hebrew Text had Vowels or points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorsius Marinus Junius and other very godly and learned men have defended the antiquity of the pricks which to the Hebrews are in stead of Vowels and say that the Bibles were punctata in our Saviour Christs time and that he approved of the same Matth. 5. 18. others hold that the invention of the pricks and the Massâ—reth is to be ascribed to the Tiberian Massorites who flourished about 500 yeares after Christs birth this opinion divers learned men have defended with most weighty reasons as Martinius in Technologia Luther Mercer Scaliger and Drusius Calvin upon the 11. of Zacharie Zuinglius in his Preface on Esay Raynolds in his censure of the Apocryphall Books But above all Capellus in his Book entitled Arcanum punctationis revelatum hath so strongly confirmed that opinion and hath so solidly confuted the reasons which are commonly brought to the contrary that he hath drawn some learned Divines to his opinion which before did stiffely adhere to the contrary opinion and left others very doubtfull He hath well answered that place Matth. 5. 18. l. 2. c. 14. But as Amana saith if any will not be moved from the other opinion that the puncta were invented by the Prophets which many godly Divines doe out of a good zeale stand for suum Cuique liberum sit judicium Vide Fulleri Miscell Sac. l. 4. c. 4. Mercerum ad Gen. 16. 13. Drusium ad difficuliora loca Genes Buxtor fij dissertationem de Ebraeorum literis Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both he speaketh immediately before had vowels pricks whereunto also belong all those places of Scripture which testifie of the clearnesse and certainty of the Scripture which could not at all be now if it lacked Vowels Yet this is not B. Vshers judgement as himselfe told me Non est improbabile argumentum ex Matth. 5. v. 18. Luc. 16. 17. ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puncta accentus commodè intelligi posse docti opinantur inter quos Broughthonius in Daniel p. 45. Polanus Syntagm lib. 1. cap. 37. quamvis argumento illi nolimus insistere Voetius Tomo primo disputat de authoritate Scripturae Sine punctis legere saith Drusius paucis hodie Concessum Serarius de Rabbinis saith Elias Hutter a Lutherane writes thus è mille Praedicantibus ne unum quidem esse qui etiam punctatissina possit Hebraea legere nedum absque punctis CHAP. VII NOw I proceed to shew that neither the translation of the Seventy nor the vulgar Latine are anthenticall 1. The Greek translation of the Old Testament which is commonly ascribed to the Seventy Interpreters is not Divinely inspired The chiefe Pillars of the Primitive Church ranne into this errour whence sprung many other errours The Greek Fathers who were generally unskilfull both in Hebrew and Latine some few excepted were the lesse to be blamed here since they made use of no other Editions therefore they more confidently affirmed their own to be Authenticall Augustine Tertullian and many of the Latine Fathers whom divers Divines follow ascribed too much to the Seventy Interpreters Yet there was a controversie between Augustine and Jerome concerning their authority as is evident by both their Epistles Bellarmine is large in commending this version saying that it is most certain that those Interpreters did very well translate the Scripture and had the Holy Ghost peculiarly assisting them least they should erre
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
of Scripture John 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appeares John 15. 15. and 17. 8. John 16. 13. 2. By reasons drawne from thence 1. The plentifull pouring forth of the spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onely Prophet High-Priest and King of his Church there is no other Revelation promised none other needfull besides that which was made by him Esay 11. 9. Act 3. 23. 24. Joel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The doctrine of the Law and the Prophets did suffice to salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10 but to the preaching of the Gospell nothing is to be added we are not sent to waite for any clearer vision 3. So long as any truth needfull to be known was unrevealed or not plainly taught the Lord did stirre up some Prophet or other to teach the same unto the Church therefore the Lord surceaâ—ng to speake since the publishing of the Gospell of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our 7th Proposition is Christ and his Apostles were able to propound and teach by lively voyce that doctrine which pertaines to perfection John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance and remission of sinnes in the name of Christ doth summarily containe all things necessarily to salvation Act. 5. 31. and 11. 11. but this doctrine the Apostles preached Act. 13. 38. 39. Luke 24. 47. The word of God is not onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th Proposition is The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles was by them committed to writing the Holy Ghost giving them a commandement and guiding their hands therein that they could not erre so that the word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward forme viz. the divine truth immediately inspired though different in the externall forme and manner of delivery Our 9th Proposition is that nothing is necessary to be known of Christians over and above that which is found in the old Testament which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists Our last Proposition is that all things which have beene are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired written and published and now received by the Church of God so that now no new Revelation or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are 3 opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expressely contained in Scripture and if it be not totidem verbis they reject it 3. Of the Orthodoxe who say it containes all things expressely or by consequence The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord doe prove the perfection of the Scripture Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Josh. 1. 7 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written 1. Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture 1. The Apostle teacheth that the Scriptures are able to make a man wise to salvation therefore there needeth no further counsell nor direction thereunto but out of the Scriptures 2 The Scriptures are able to make the man of God that is the Minister of the word perfect and compleat unto every worke of his Ministery whether it be by teaching true doctrine or confuting false by exhorting and setting forward to that which is good or dehorting from that which is evill Paul would not have us thinke that all and every writing viz. of Plato Aristotle is divinely inspired for in the 15. v. he not onely useth the plurall number calling them the holy * writings thereby to note the word of God and not one sentence or Booke but all the sentences and Bookes of the Scripture and also useth the Article which hath force of an universall note therefore the Greeke word the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We doe not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore muchâ—more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae camplexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now followes the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speake Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speake of the State of the Church saith he in which God hath ceased to speake to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
time of Austin fasting on the Sabbath day which was kept only at Rome Necessary Traditions which are delivered in the forme of a Precept that Easter is to bee celebrated on the Lords Day Free which are delivered in the forme of counsell as sprinkling of holy water Objection The Scripture it not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour wiâ—h a defect as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan which was the Sonne of Aphâ—xad but it is reckoned in Luke in Christs Genealogy not in the old Testament therefore there is a defect Sol. Luke reckons it according to the vulgar opinion of the Jewes Junius in his paralels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yeelding to the time least the Gospell otherwise should have beene prejudicâ—d but Bezas opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertooke to correct this Text according to the translation of the Seventy Interpreters For in an Ancient manuscript which Beza followed this word Cainaan was not to be found therefore he omitted it in his translation and so hath our great English Bible Ob. There is something found in the Scripture against the Commandement of God Deut. 4. 2. therefore there is excesse as well as defect for many Bookes which we beleeve to be Canonicall are added Sol. He doth not forbid adding by Gods Command but from the will of man for God himselfe added afterward The Papists arguments for Traditions answered Ob. Bellarmine saith Religion was preserved for 2000 yeares from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Sol. By the like reason I might argue that Religion was long preserved not onely without the Pope of Rome but also without Baptisme and the Lords Supper with the like institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary Secondly it is false that Religion was preserved all that while by ordinary Tradition onely for the living voyce of God sounded most perpetually in the Church and the doctrine of Religion was conveighed successivly from the Father to the Sonne which living voyce of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voyce had before Ob. Whatsoever things are commended from Scripture are necessary but so are Traditions ergo they are necessary Joh 16. 12. I have yet many things to say unto you but ye cannot beare them now therefore say they the Lord spake many things which are not written Sol. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of for it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had beene taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithfull Stewards and revealing the whole Counsell of God unto the people 4. It hath been the practise of Hereticks as Austine affirmeth at all times to cover their dreames and phantasies with this sentence of our Saviour Christ. Lastly if it be asked what were those grave and great mysteries which the Apostles could not for their rudenesse beare they are forsooth Oyle and Spittle in Baptisme Candles light at noone dayes which was not in the darker time of the Law Baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Ob. 2 Thess. 2. 15. Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appeares that all things were not written nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refraine in their translations from the Ecclesiasticall and most usuall word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greeke word but when it â—oundeth in their fond fantasie againâ—â— the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like plâ—ces that the reader may not so easily like of Traditions unwritten here commended by the Apostle they translate 〈◊〉 â—onstitutions Ordinances and what they can invent else to hide the truth from the Rimple or unwarry Reader whose translations have none other end but to be guile such by art and conveighance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some doctrines which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly how followeth this argument Paul wrote not all the doctrines of God unto the Thessalonians therefore they are not all written in the Propheticall and Evangelicall writings whereas it is plainly testified that the Old Testament containeth a perfect rule of the doctrine of salvation the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly it appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise againe from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seeme strange that this was the summe of all which the Apostle taught at Thessalonica where he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly the Apostle himself in this very place calling verse 14. whatsoever he taught by word or wrote by the name of
make us deligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating Searching and Comparing the Scriptures 2. To remove disdaine from us we quickly slight those things that are easily 3. That we might more prize Heavenly truths gotten with much labour 4. To tame our arrogance and reprove our ignorance John 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travell the harder places may be opened to the people Heare the Lamb may wade and the Elephant may swim saith Gregory The Scriptures have hoth milk for Babes and strong meate for men saith Austin It is a note of a learned Interpreter that the benefit of knowing the prophecies concerning the Church Christ before hee was slain had it not so as Hee had after his death it was the purchase of the Blood of Christ to have those things opened We doe noâ— therefore hold that the Scripture is every where so plaine and evident that it needs no interpration as our adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists first that all points of Faith necessary to salvation and weighâ—y matters pâ—rtaining to Religion are plainely set forth in the Scriptures 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the meanes they may come to the understanding of Therefore I migh save that labour in answering the Arguments of our adversaries since they are of no force against us not indeed touch our cause proving only that some places in the Scripture are difficult which we deny not But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture and then refute their own Objections First when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse which it would not if it selfe were obscure Bellarmine answereth that those places are not to be understood of all the Scripture but only of the Commandements and that these also are called a light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speakes not only of the precepts of the Decalogue but of all the Scripture of the old Testament which if it be light much more shall the Scripture of the new Testament and therefore the whole body of Scriptures which the Christians now have shall be light Secondly that place 119. Psal. 130 doth not speake of the precepts alone of thy words by which is signified the whole Scripture in the 19 Psalme David speaketh of the word of God in generall which he adorâ—eth with many titles the Law or Doctrine of the Lord the Testimony of the Lord the Statutes of the Lord the Precepts of the Lord the Feare of the Lord it is so called metonymically because it teacheth us the Feare and Reverence of the Lord hee saith this Doctrine is perfect converts the soule and makes wise the simple therefore he understands the whole Scripture the mistresse of true and perfect wisdome Secondly it is called a light because it hath light iâ— it selfe and because it ilâ—ightneth others unlesse they be quite blind or willingly turn away their eyes from this light Thirdly if the Commandements bee easy the rest of the Scriptures is likewise as the Prophets and Historicall Books being but commentaries and expositions of the Decalogue That evasion of the Papists will not serve their turnes that the Scripture is a light in it selfe but not quoad nos as if the Scripture were a light under the bushell for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple It was a smart answer which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plaine then Thou shall not commit adultery The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture 2 Pet. 3. 16. Peter saith there that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction First Peter reâ—traineth the difficulty of Pauls writings to that point himselfe presently wrote of touching the end of the World therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly even in that point he affirmeth that some things only are hard and not all Thirdly the understanding of the Scriptures dâ—pendeth not principally on the sharpenesse of mens wits or their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unlearnednesse of such as deale with them cannot thereby be understood to speake that of the body of the Church and of the people Laurentius in his Book intitled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explieatio locorum difficilium in Epistolis Paulinis reckons up 40 hard places in Pauls Epistles Rom. 1. 19. 20. 28. and 2. 12. 13 14 15. and 4 5. and 5 6. 12 13 14 15. 20. and 7. 9. 14. and 8. 3. 4. 19 20 21 22. and 9. 3. 11. 12. 13. 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1. 7. 10 11 12 13 14 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15 16. and 3. 6. 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alleage Psal. 119. 18.
this Subject 1. In that description which they make of the literall sense 2. In that they hold there are divers literall sences of one place 3. In their division of the mysticall sense into Allegoricall Tropologicall Anagogicall First that is false which Bellarmine saith Literalis sensus est quem verba immediatè prae se ferunt What then shall the literall sense of those words be Psal. 91. 13. Let them shew the Lion which Christ did tread oâ— and what shall be the literall sense of those places Esay 11. 6 7 8. and 65. ult And what literall sense shall those words of Christ have Matth 5. 29. Origen though otherwise he allegorized much interpreted that place according to the letter but foolishly That therefore is rather the literall senâ—e which ariseth from the words whether properly or figuratively taken as for example this is the literall sense of those words the Seed of the woman shall breake the Serpents head viz. Christ shall over come Satan and subdue all his force and power although the Devill neither be a Serpent nor hath a head 2. We hold that there is but one true proper and genuine sense of Scripture viz. the literall or Grammaticall whether it arise from the words properly taken or figuratively understood or both For that there should be divers literall sences of one and the same place is against the truth the Text and reason 1. The truth because of one and an Individuall thing there is one constant truth and not various verum unum convertuntur 2. The Text because it draweth away from its one true sense 3. And lastly reason because this is the chiefest reason in explaining the Text that the true literall sense of it may be found out The literall sense then can be but one in one place though a man may draw sundry consequences à contrarijs à similibus 3. We doe not altogether reject the third for we hold there are Allegories Anagogies and Tropologies in the Scriptures yet these are not many and divers senses of the Scripture but divers collections from one sense or divers applications and accommodations of one sense Besides the Tropologies and Anagogies are unfitly opposed to an Allegory since they are certaine kindes of it Haec nominum curiosa distinctio ex Scholarum potius morosiuscula diligentia quam ex ulla eorum vocabulorum necessitate Itaque Salmero agnoscit esse quid novum à pâ—sterioribus patribus trâ—ditum Chamierus tomo de Sensu Literali mystico l. 15. C. 1. Galat. 4. the Apostle saith not that there is a double sense but that it may be Allegorically applied which is Historically set downe There is then but one sense of the place part whereof consisteth in the Story part in the Allegory So that the whole sense is contained in them both So for the second example of the Tropologicall there is not a twofold sense of that place but one generall sense that as the mouth of the Oxe was not to be muzled so the Minister of the Gospell must be provided for Likewise of the Anagogicall kinde it is not one sense to understand the rest of Câ—naan another the Kindome of God but there is one whole sense that as they for their Idolatry were deprived of the Land of promise so we should take heed least by our disobedience we lose the hope of the Kingdome of heaven So we conclude that those are not divers sences but one sense diversly applyed The literall sense is the onely sense of the place because out of that sense only may an argument strongly be framed wherefore seeing Allegories and Tropes doe no conclude they are not the sences of the place and Allegories devised beside the sense prove not though they may illustrate It is manifest that is alwayes the sense of the holy Ghost which is drawne from the very words But we are not so certaine concerning any mysticall sense unlesse when the holy Ghost himselfe teacheth us as for example it is written 11. Hosea 1. Out of Egypt have I called my Sonne and Exod. 12. 46. Ye shall not breake a bone of him It is evident that the first place is understood of the people of Israel the latter of the Paschall Lamb. Who durst have applyed those things to Christ unlesse the Holy Ghost had first done it and declared his minde and meaning to us viz. that sonne in the first place doth not onely signifie the people of Israel but Christ also and by bone in the latter place not onely the bone of that Lambe but of Christ also is understood Secondly To whom the chiefe authority to expound Scripture is committed It was decreed in the Councell of Trent that Scripture should be expounded as the Church expoundeth it and according to the common and unanimous consent of the Fathers If the Fathers agree not the matter is referred to a generall Councell if there it be not determined we must have recourse to the Pope and his Cardinals We say also that the Church is the interpreter of Scripture and that this gift of interpreting resides onely in the Church but we deny that it belongs to certaine men or is tyed to a certaine place or succession of men The Ministry of judgement the Lord hath given to his Church 1 Cor. 2. 15. and 10. 15. 1 John 4. 1. Act. 15 16 2 Cor. 14. 29. 31. 32. but the Soveraignty of judgement he hath reserved to himselfe The Holy Ghost is the Judge and the Scripture is the sentence or definitive decree We acknowledge no publike Judge except the Scripture and the holy Ghost teaching us in the Scripture He that made the Law should interpret the same 1 Cor. 1. 12. 1 John 2. 27. Arguments brought by the Papists for their opinion Ob. 1. They object that place Exod. 18. 13. 26. Sol. Moses was a Prophet indued with singular wisdome adorned by God with extraordinary gifts sent immediately by him and commended by divine Testimonies to the people the Pope is not so He had chiefest authority from God over all the Israelites but the Pope hath not so over all Christians Moses his authority was extraordinary no man succeeded in his place Iâ—shua was a Captaine onely or Judge in Civill things Aaron onely a Priest to administer in things sacred But Moses exercised both functions Ob. 2. They urge that place Deut. 17. 9. Sol. Here the Civill Magistrate and the Judge are joyned together as v. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiasticall matters the Emperour ought to be as well in Civill 2. The Pope doth not hold the same place among Christians that the High-Priest did among the Jewes For he was the chiefest having all the rest of the Priests subject to him but the Pope is one amongst all having Collegues many Bishops as at first or a few Patriarkes as after Ob. 3. Eccles. 12. 11. If the chiefe
Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith that the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his readers not to take it ill if he somtime dissent from the stream of the Fathers 4. The doctrine of the Church must be examined by the Scriptures Act. 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certaine kinde of men but common to the faithfull 6. The faithfull are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation 3. What meanes must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The meanes to be used for the attaining of that end by the Minister is diligent Study and humble Prayer by the people attentive reading hearing Prayer and meditating First the teachers must Pray earnestly to God for his spirit to inlighten them Matth. 7. 7. 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and teachers of the Church must diligently and painefully study the Scriptures giving themselves to read compare place with place John 5. 39. search the Scriptures it is a metaphore taken from such as search for Gold and Silver Oare in the earth who will search and sift and breake every clod to finde out the Gold Salomon useth the same metaphore Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence is often exprest in Scripture in the old Testament by the phrase of meditating in the word Josh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the originall tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the old and the Greeke in the new Testament and see with their owne not anothers eyes 4. They should likewise be expert in all the liberall Arts especially in Grammer Logicke Rhetoricke generall Philosophy and History All the Treasures of wisedome and knowledge are hid in the Scriptures the treasures of naturall Philosophy in Genesis of Morall Philosophie in Exodus Deuteronomy and Ecclesiastes of the Politicks in the Judicials of Moses and the Proverbs of Solomon of Poetry in the Psalms of History in the Books of Chronicles Judges and Kings the Mathematickes in the dimensions of the Arke of the Temple of the Metaphysicks in the Books of the Prophets and Apocalyps 5. They must consider 1. The severall words 2. The Phrases In the severall words they must consider 1. Whether the word be taken properly or tropically and that they may the better understand the words an inspection 1. Of Lexicons is needfull some of which observed the order of the Alphabet but so as they distinguished betweene the roots and the Derivatives as Pagnine hath done for the Hebrew and Stephanus for the Greek The best Lexicons for understanding the Hebrew Text are Buxtorfe Avenarius Forster Schindler Mercer on Pagnine and Brixianus his arca Noae for the Greeke are Stephanus Budaeus Scapula my owne two I hope may be usefull for understanding both Testaments 2. Of Concordances some much extoll Buxtorfe for the Hebrew Kirchers is a very usefull one both for the Hebrew and the Septuagint Stephanus for the Greeke is the best Cottons Concordance as it is now inlarged by Newman is esteemed the best for the English See Dr. Featlies and Dr. Gouges Prefaces to it commending it and shewing the use of Concordances in generall They must 1. Consider the Text exactly in it selfe the Grammer of it must be sifted the nature of every word by it self and the alteration it admits in diversity of construction 2. The Rhetoricke whether any word leaving the proper signification receiveth a borrowed 3. Above all the Logicke as to know what he proveth and by what 2. Compare paralell places and obscurer with plainer To interprete that place this is my body make use of that other The Bread which we breake is the Communion of the body of Christ because both places are not onely concerning the Eucharist but also one and the same kind 3. Make use of Paraphrases and versions among which the Chaldee and the Septuagint for the Old Testament the Syriacke and the Arabicke for the new excell For the knowledge of the phrase they must proceed the same way and to understand the better both the words and phrases they must diligently consider of the scope and circumstances of the place as the coherence of that which went before with that which followes after and of the matter whereof it doth intreat All expositions ought to agree with the Analogie of faith Rom. 12. 6. Analogie is eitherof faith comprehended in the Doctrine of the Creed L. P. Command Sac. and gathered out of evident places of Scripture or of the Text by the coherence of antecedentia consequentia by the propriety of the phrase 6. The Jewish expositors the Ancient Fathers and other Interpreters Ancient and Moderne Popish and Protestant are usefull for the right understanding of the Scripture if they be read with judgement Not many but a few and those the best commentaries are to be consulted with of the Hebrew Interpretes and Rabbins two were most learned R. David Kimbi and Rabbi Aben Ezra saith Dr. Rainolds The pure Masters of the Hebrewes saith Mayerus in Philologia Sacra are specially Maymonides Rabbi David Kimchi wise Aben Ezra Rabbi Salomon Jarchi although the last two much favour Talmudicall dreames The Cabalists and many of the Rabbines are very fabulous and men in a burning fever cannot dreame of things more ridiculous then some of the Rabbines have seriously written and taught saith Muis against Morinus Vide Spanhem Dub. Evangel parte tertia Dub. 21. Dub 129. Glass Philol. Sac l. 2. partem primam Tract 1. Thalmud liber fabulosissimus Chamier Abarbanel hath done well of the greatest part of the Old Testament Scriptor famosissimus saith Buxtorfe of him in Decalogo Yet he was unknowne it seemes to Mercer and Drusius for neither of them mention him The Jewes say of Rabbi Moses Ben-Maymon that from Moses to Moses there arose not such a Moses He was the first of the Rabbines that ceased to doat Maimonides antiquus celeberrimus inter Judaeos Scriptor Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon The Church of God is much beholding to the Hebrew Rabbines being great helps unto us for understanding
holy Scripture in many places as well of the New Testament as the Old 2. The Fathers Doctores scil probati antiquae ecclesiae qui scriptis suis fidem illustrarunt as Voetius speakes For the Fathers Jerome among the Latines and Origen among the Greekes were learned in the Hebrew saith Chamier Jerome was the chiefest among them for skill in the Hebrew Chaldee Greeke Latine tongue and the most diligent searcher of the Jewish affaires he spared no labour cost nor time that he might attaine to skill in that tongue He made use of the Jewes for that purpose and the skilfullest amongst them Whose labour he purchased with a great deale of Money this he often witnesseth of himselfe 5 times saith Morinus he made use of them That one labour of his deserveth eternall praise that he translated the Scripture out of the Hebrew into Latine That was a most laborious worke of Origens in gathering together divers Editions of Scripture 1. The Greeke of Aquila Symmachus the Septuagint and Theodosion into one Volume distinguisht by 4 Columnes called Tetrapla to which he after added 2 more one in Hebrew the other in Greeke Characters and called it his Hexapla at last he joyned two other Editions and then called it Octapla by them one might have compared the severall Greeke Editions together and with the Hebrew Text. It was said of him Vbi benè nemo melius Vbi malè nemo pejus Quod attinet ad Originem mea certè nihil interest quid ille senserit quem scio Theologum fuisse audaciorem quam saniorem Chamierus Salmasius Whitaker Sixtus Senensis and others say Origen was skilfull in the Hebrew He wrote so many Books that Jerome saith Quis nostrum tanta potest legere quanta ille conscripsit Vir tantae fuit eruditionis in genij ut ei parem doctissima Graecia faelicissimâ—rum ingeniorum parens nunquam habuerit Sixtus Senensis Bibliothecae sanctae l. quarto He saith much more there in his commendation Tantum in scripturas divinas habuerit studium ut etiam Haebraeam linguam contra aetatis gentisque suae naturam edisceret Hieronymus de viris illustribus Austen for the Latine Church and Golden-mouth'd Chrysosostome for the Greek Church were most famous He is abridged by Theophylact. A Father so Ancient so learned so godly so skilfull in the Scriptures saith Rainolds of Chrysâ—stome Austen for disputations Jerome for the tongues Gregory for Morals Augustine Vir supra omnes qui ante eum post eum huc usque fuerunt mortales admirabili ingenij acumine praeditus omnibus liberalibus disciplinis instructus Divinis scripturis longè omnium eruditissimus in earum explanatione ultra quam dici queat incomparabili subtilitate sublimis omnes Latinae ecclesiae scriptores scribendi labore lucubrationum multitudine superavit Sixtus Senensis Biblioth Sanct. lib. quarto Subtilissimus Patâ—um Augustinus Dr. Prideaux lectione quarta Gregory Nazianzene for his excellencie in divine knowledge was sirnamed the Divine Irenaeus saith Capellus was almost the ancientest of all the Fathers whose genuine writings are extant He was Polycarpus his Disciple Tertullian was one of the Latine Fathers most Ancient and very neere the Apostles flourishing in the raigne of Severus the Emperour about 200 yeares after Christs Birth and not past one hundred after the death of John the Evangelist Jerome being urged with his authority said De Tertulliano nihil aliud respondâ—o quamecclesiae hominem illum non fuisse In Graecia celebres agnosco Patres Clementem Athanasium Cyrillum Damascenum Montacutius Analect Eccles. exercit 1. Sect. 6. Cyprian the Martyr was of great authority amongst all for his holinesse of life He was so diligent a reader of Tertullian that he intermitted no day but would call to have his Master meaning Tertullian given him Doctor Hall cals Lactantius the Christian Cicero Jerome cals him eloquentiae Tullianae Flievium Epist. ad Paul tom 1. and Mr. Selden de Dis Syris cals him Politissimum Patrum Sententious Tertullian grave Cyprian resolute Hierome * flowing Chrysostome divine Ambrose devout Bernard heavenly Augustine Bish. Hals 4th Decade of Epist. Epist. third One saith he that looks upon the Fathers works would think they did nothing but write he that looks on their devotions would thinke they did nothing but pray he that lookes on their learning would think they did nothing but read Bernard was a worthy man in the corrupt age in which he lived but Bernardus non vidit omnia say the Papists Bernardum non admitto ut pote recentiorem longè post confirmatam Romani Pontificis tyrannidem scribentem ex more errore sui temporis Chamierus de Canone l. 3. c. 3. c. 5. Dandâ— venia bonis illis sanctis patribus qui ignorantia linguarum multae saepe aliena à germana scriptura senserunt pia alioquin attulerunt 3. For Protestant Interpreters Calvin is not onely commended by our own writers but by the very Papists See Watson in his Quodlibets I would content my selfe among the new writers with Mr. Calvin who performeth best of all other that which he of himselfe professeth that a man in reading his expositions reapeth this benefit that for the shortnesse he useth he departeth not farre from the Text it selfe Cartw. letter to Mr. Hildersham Piscator hath done well in his Scholia on all the Bible He follows Junius for the Old Testament and Beza for the New and in his Aphorismes he follows Calvins Institutions Bucer also was an excellent Divine He hath written a twofold Exposition on all the Psalmes one more large and Paraphrasticall the other briefer and ad verbum Francis Junius the very Oracle of Textuall and Scholasticall Divinity as Dr. Hall cals him Epist. 7. Deead 1. Vatablus his Annotations upon the Old Testament and Bezas on the New are commended by Zanchie in his Miscellanies But Arnoldus Boot in his Jndex Autorum before his Animadversiones Sacrae saith Robert Stephens and not Vatablus was the Authour of those Scholia which are in Vatablus his Bible Quid hac phrasi denotetur optimè exposuit D. Beza suis in novum Testamentum nunquam satis laudatis notis Constantin L' Empereur in Dan. c. 2 v. 8. See more of him in Zanchies Epistles Amania Paulus Fagius Drusius Ludovicus Capellus Livelie Cameron Ludoviâ—us de Dieu have beene Great lights and by their skill in the tongues have excellently interpreted Scripture Peter Martyr Lavater Musculus Zanchie Pareus Rollock Rivet are sound Expositors Ex omnibus antiquis recentioribus medullam variarum interpretationum circa eos disceptationem collegit Willetus in hexaplis ad Genesin Exodum Leviticum Danielem Epistolam ad Romanos in libros Samuelis sibi dissimilis est compendio atque alia plane methodo commentatur optandum esset telam illam à Willeto tam faeliciter câ—â—ptam eadem methodo in
reliquos Scripturae libros pertâ—xi Voet. Biblioth Theol. l. 1. c. 14. 4. For Popish Expositors Aquinas is esteemed by the Papists as the Oracle of the Romish Schoole whom for his profound learning and search into the mysteries of all Divinity they sirnamed Angelicall He was the first thorow Papist of name that ever wrote and with his rare gifts of wit learning and industry did set out Popery * most Maximo altissimo ingenio vir cui ad plenam absolutamque totius tam divinae quam humanae eruditionis gloriam solus defuit linguarum eloquentiae usus quem aeruditi istius saeculi ut pote sublimioribus studijs intenti neglexere Sixtus Senensis vide plara ibid. Luther on 9 of Genesis chiefely commends Lyra for following the literall sense Nicolaus Lyranus vir tanta tamque pura vera germana sacrae Scripturae scientia praeditus ut in illa exponendâ— nullum habeat illius temporis parem Rainoldus de lib. Apoc tomâ— 1. praelect 21. Ex antiquioribus tanquam universales communes commentatores habiti fuerunt Lyrasnus Glossa Voetius in Biblioth Theol. Jansenius eruditus moderatus Interpres Cajetane went over all the Scripture saving the Canticles and Prophets which dying he left begun and the Revelation quam de industria attingere noluit He was both a learned moderate Papist as Chamier and Whitaker both shew He was chiefely intent on the literall sense and that according to the Hebrew truth of which tongue he had little knowledge but had by him those that were skil'd in the Hebrew who would interprete ad verbum not onely exactly but superstitiously and often absurdly which often drew the like expositions from the Cardinall There are now 5 Papiâ—s joyned together in severall Volumes on the whole Scripture Immanuell Sa Estius Gagneius Tirinus and Menochius the last of which Grotius commends in his Preface to his Annotations on the Old Testament Estius doth excellently on all the Epistles Maldonate doth well on the Evangelists but was a most supercilious writer and no marvell since he was for his Country a Spaniard and his profession a Jesuite Masius hath written learnedly on Joshua Quanta vir ille linguae Graecae sed preaesertim Hebraeâ—cae Rabbinicae Syriacae cognitione fuerit imbutus nemini docto opinor incognitum Morinus l. 1. exercitat 9. c. 6. and exercit 1. c. 4. Andreaeas Masius linguae Hebraicae Syriacae peritissimus atque in lectione Rabbinica egregiè exeroitatus The Popish Postils are the burden of many Camels as Lipsius speakes of the Bookes of the Law and are fitly sâ—iled by godly Divines pigrorum pulvinaria Vide Zepperi Artem Habendi Audiendi conciones sacras l. 1. c. 4 p. 38 39. c. Ministers to all the meanes formerly mentioned for the interpreting of Scripture must adde a conscionable practise of what they know and must in all humblenesse of minde seeke the peoples edification The meanes to be used by the people to understand the Scripture and find out the sence and meaning of it 1. If they be learned they may make use of most of the former meanes prescribed to Ministers 2. Such as are unskilfull and know not how to make use of those meanes are 1. Diligently to read the Scripture in which are to be considered 1. Antecedent preparation that they come to the reading and studie of the Scriptures with Prayers and greatest reverence relying on the Divine promises for the inlightening of their minds by the Holy Ghost The Scripture may well be called the Revelation of Christ. Rev. 1. 1. See Rev. 5. 5. 2. The adjuncts of reading which are 1. Chiefest attention in reading and a pious disposition and spirituall frame of the heart that they may not understand onely but cordially affect what they understand 2. Application of all things to the Examination Correction and amendment of their own lives 3. Diligent Meditation 4. Conferring of it with others and Catechizing 2 They ought to have recourse to those that are more skilfull then themselves and to consult with the best Commentaries and Expositions of the Scripture and read them judiciously We teach of our Meanes that they all together doe make a perfect way whereby we may finde the right sense of the Scripture Our Adversaries prescribe this method and course to be taken in expounding of Scripture which consists in 4 rules The generall practise of the Church the Consonant interpretation of the Fathers the decrees of generall Councels lastly the rule of faith consisting partly of the Scriptures partly of traditions unwritten In all these meanes the Pope is implicitely understood for the rule of faith is that which the Pope approves the practise of the Church is that which the Pope observes the interpretation of the Fathers is that which the Pope follows the determination of Councels what the Pope confirmes so that the Pope must interprete all Scripture But divers reasons may be alleaged to shew that the true interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grossely erred in interpreting of Scripture as in the 8th of the Romanes 8. v. those that are in the flesh cannot please God that is those that are married said Siricius the Pope Innocent so expounded those words John 6. unlesse you eate the flesh of the Sonne of man and drinke his bloud you shall have no life in you that he thence concluded that there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the temporall and spirituall sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in Interpreting of Scripture as Matth. 16. 18. Some Popâ—â— say rightly that by the Rock Christ or the confession of faith given by Peter concerning Christ is meant others interprete it of the person of Peter the Apostle others expound it to be the Romane Seat or Chaire 3. Because many of the Popes of Rome have not onely erred but been grosse wicked Hereticks Liberius the Pope about the yeare 350 was an Arrian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Hereticke was deposed Honorius the first was a Monothelite he held that Christ had but one will and so but one nature and for this heresie was condemned in 3. Generall Councels Some Popes were Atheists as Leo the tenth who called the Gospell fabulam de Christo. One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians For Councâ—ls Gregory the Pope did reverence the 4 first generall Councels as the 4 Evangelists But if these foure generall Councels be of equall authority with the
Christ Ephes 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome in many curious passages 1 Pet. 1. 12. the very Angels desire to prie into this mystery and indeed here was so much wisdome that if the understanding of all men and Angels had been put together they could not have devised a possible way for mans salvation 8. In the Church in the Oracles of Scripture exceeding all sharpnesse of humane wit in the originall progresse change and migration of the Church and other mysteries of the Gospell the profound and immense wisdom of Gods councels shines 9. In the particular passages of his Providence to his Children about their outward condition in taking David from the sheep-fold to be a King but how much misery did he undergoe before he was setled So to Jacob Abraham and Paul in doing them good by their sinnes making them wary 10. In Heaven in which the Councels acts decrees and promises of God all obscurity being removed shall be most clearly unfolded Dost thou want wisdome go to this fountain Jam. 1. 5. Psal. 94. 10. all the wisdome of men and Angels comes from him The godly have a most wise teacher Job 36. 22. 2. Take heed of trusting in thy own crafty wisdome 1 Cor 3. 18. 3. Gods wisdom cals for our feare the people feared Salomon for his wisdom and praise Rom. 16. 27. 4. The order and variety of things ariseth not from nature but the Divine working 5. We should be content with the portion which God gives us that weather which he sends those troubles he brings on us since he is wisest and knowes best what is fittest for us and when is the best time to help us 6. Admire that in the works of God which we understand not Gods wisdome is unsearchable and his Counsell like unto the great depth 7. Be constant and diligent in reading and pondering upon the Scriptures they will make you wise to Salvation to which adde Prayer and Practise Gods Prescience or fore-knowledge is that whereby God fore-knew all future things necessarily certainly immutably and from everlasting Neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Although Gods prescience bring not a necâ—ssity upon events yet it is necessary for all things to happen so as God hath foretold because God so fore-knows as he hath decreed and wil'd it shall be but his decree gives existence So much for Gods understanding his will follows by which God freely immutably and efficaciously wils and approves of Good and that onely both the chiefest and first viz. himself and his own glory as the end and also the Secondary inferiour and subordinate good viz. that of the creature asfarre as it hath an Image of that chiefest good and tends as a meane to that ultimate end God wills 1. Most freely for as liberty is essentiall to every will so it is chiefely proper to the Divine because it is a will especially yet God wils good necessarily with a necessity of Immutability but not with a necessity of coaction for he is necessarily and naturally Good and that which he once willed he always wils immutably and yet freely 2. God wils efficaciously for no man resisteth nor can resist his will Dan. 4. 32. Rom. 9. 19. voluntas Dcisemper impletur aut de nobis aut à Deo in nobis Augustine Will is taken 1. For a faculty or power of the soule whereby we will so we say there are these faculties in the soule the understanding and the will 2. For the act of willing called volitio 3 The object or thing willed so John 6. this is the will of my Father that is that which he willeth and hath decreed So we say it is the Princes will that is that which the Prince willâ—th But Gods will is his essence whereby he freely willeth good and nilleth evill or it is a faculty whereby God chooseth all and onely good and refuseth all and onely evill The will of God is 1. Most holy Rom. 12. 2. Psal. 119. 137. the rule of justice Lam. 3. 37. Ephes. 1. 11. Deut. 29. 29. Isay 8. 20. 2. Eternall Rom. 9. 11. 3. Unchangeable Mal. 3. 6. Rom. 11. 1. The will of God is one and the same but it is distinguished 1. In respect of the object into voluntatem bene placâ— ti placiti God wils good things and good effects with the will of his good pleasure approving them first of all and by hâ—mselfe he intends their end and meanes Ephes. 1. 5. but evill and evill effects as they are evill he nils disapproves and dislikes Yet he voluntarily permits evill and as there is a good end of it he wils it with the will of his pleasure for it is good that there should be evill Psal. 81. 12. Act. 14. 16. 1 Cor. 10. 5. 2. In respect of application to the creature into 1. Absolute when God willeth and concludeth any thing concerning us withont any condition in us 2. Conditionall when he wils some condition being put in us so God would have all men saved on this condition if they can beleeve The first of these is by another name called voluntas beneplaciti the last voluntas signi Gods will is 1. Secret that whereby he hath absolutely and freely determined with himself what he will doe permit or hinder 2. Revealed that whereby God hath manifested what he would have beleeved done or left undone by his reasonable creatures Marke 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti signi differs little from this Signi is the same with revealed beneplacitum is the decree properly so called which may be either hidden or manifest It serves first to comfort us in adversities God is a most free agent therefore he is not bound to second causes so as he cannot help without them Psal. 115. 3. 2. To exhort us to sobriety in our judgement of Gods works He is a most free agent therefore we should not rashly exact of him a reason of his deeds 2. We should labour first to know Gods will so did Eli. 1 Sam. 3. 17. 2. Our wils should be pliable to the will of God we should be carefull 1. To doe his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have dye one
of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully reaveled himselfe and his excellencies vnto them and his love and favour the necessitie of their being obedient that they cannot but continue to obey and serve him they were not so farre inlightened and sanctified at the first creation but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne but now they are so confirmed by the cleare sight they have of God that they cannot be willing to sinne against him The Angels which abode in the truth are called good Angels not onely in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and their confirmation in that good estate The causes why they abode still in the truth are the firme and unchangeable decree of God 1. Tim. 5 21. his free grace Phil. 2 13. wherewith they were holpen and their owne free choise of will cleaving firmely unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18 10. By heaven there is not meant the place but their heavenly estate and condition now though thy goe up and downe doing service yet this hinders not their happinesse for they doe not this with distraction and these things are appointed as meanes for the end viz. enjoying of God and as the soule is not hindred in its happinesse by desiring the bodie againe so it is here 1. Wee should imitate the Angels 2. It shewes us how much wee are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who tooke our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shewes the wofull condition of the impenitent when Christ shall come with all these Angels when those great shoutes shall bee come thou swearer drunkard how terrible will this be The more potent God is in himselfe and in his ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum in respect of the object and massage they goe about 2. They would have them worshiped but the Angell forbad John 3. They say every one hath his good Angell to keep him so Bucan thinkes in his common places 2. The Saduces who said there was neither Angell nor Spirit Acts. 24 8. but held good Angels onely to bee good thoughts and evill Angels to be evill lusts and affections There names offices actions apparitions shew plainely that they are not bare qualities but true substances It serves for instruction 1. To see the blindnesse erroneousnes of mankind in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acnowledged the five bookes of Moses to be divine should yet make a shift to winke so hard as to mainaine that there were no Angels What falsehood may not the Devill make a man entertaine and defend and yet seeme not to denie the Authoritie of Scripture If a man confessing Moses writings to be true will yet denie that there be either Spirits or Angels which are things so plainely revealed by Moses that a man would account it impossible to receive his writings and not confesse them But if God leave man to the Deuill his owne witte he wil make him the verier foole because of his wit he will erre so much the more palpably by how much he seems better armed against errour euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him Se wee our aptnesse to run into and maintaine false opinions and let us not trust in our owne wittes but suspect our selves and seeke to God for direction Secondly Let us learne humilitie from this and by comparing our selves with these excellent Spirits learne to know how meane we be that we may be also meane in our owne esteeme So long as a man compares himselfe with those things and persons which are baser then himselfe he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe but when he doth weigh himselfe in the ballance with his betters he begins to know his owne lightnesse The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits we doe so farr exceed them as the Angels exceede us as for bodily gifts the beasts in many things goe beyond us some are more strong swift have more excellent sight smell then wee but in few things doe we equall the Angels They are swifter and stronger then we and their excellēt reason goes beyond ours in a manner as the understanding which is in us excelleth the fancie of the beasts they know a thousand things more then we doe or can know One Angell can doe more then all men can speake more languages repeate more histories in a word can performe all acts of invention and judgement and memorie farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are farre Inferiour to them be content also to serve him yea exceeding glad and thankfull that he will vouchsafe to admit us into his service Doth he need our service that is served with such ministers and messengers Let us frame our selves to obedience and doe Gods will on earth with all readinesse and cherefulnesse seeing there is soe great store of more worthy persons in heaven that doe it An Angell will not esteeme any worke too difficult or base why should wee Fourthly The Angels which waite about the throne of God are glorious therefore the Lord himselfe must needs excell in glorie Esa. 6 1 2. Ezek. 1 28. Of the Devils or evill Angells The Angels which persisted in the truth are called good Angels Luke 9 26. but those which revolted and kept not the law were called evill Angels or evill Spirits Angels of darknesse Luke 8 20. and 19 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits 1. King 22 21. Matth. 18 16. Luke 10 20. In respect of their fall they are called evill Spirits 1. Sam. 18 10. Luke 8 2. uncleane Spirits Matth. 10 1. Zach. 13 2. not so much because of their instigation to lust as because their natures are defiled with sinne lying Spirits 1. King 22 22. John 8 44. Devils Levit. 17
they are divided ibid. Authenticall what it is l. 1 p. 91 Which are the Authenticall editions of Scripture l. 1 p. 92 100 101 102 Neither the Translation of the Seventy nor the vulgar Latine are Authenticall l. 1 p. 119 120 121 122 Authority of Scripture is Divine l. 1. p. 8 to 24. 130 131 B BEasts their usefulnesse l. 3 p. 81 to 85 Bees for what they are notable l. 3. p. 80 Bible why so called l. 1. p. 8. m. Who first distinguished the Bible into Chapters and Verses l. 1. p. 46 Blessed God is most Blessed l 2 p. 119 to 126 What Blessednesse is l. 2 p. 120 121 Blindnesse naturall and Spirituall l. 3. p. 42 43 Body taken three waies l. 2. p. 25 God is not a Body l. 2. p. 24 25 Bounty in God what it is l. 2 p. 83 84 85 86 C CAnon why the Scripture is called a Canone or Canonicall l. 1. p. 42 43 The condition of a Canon l. 1. p. 43 There is a threefold Canon in the Church l. 1. p. 43 44 83 84 Some abolish some adde to others diminish the Canone ibid. Which are the Canonicall Bookes of the old Testament l. 1. p. 48 to 60 Which of the New l. 1 65 66 67 Seven Epistles are called Canonicall and why l. 1 p. 77 78 Canticles why so called and who best expounds it l. 1 p. 56 Catholique why seven Epistles are so called l. 1. p. 77 78 Chaldee why some part of the old Testament was written in Chaldee l. 1. p. 93 94 The Chaldee Paraphrast l. 1 p. 94 95 96 Christ is God l. 2. p. 131 132 133 Chronicles why so called and who best expounds them l. 1 p. 51 52 Christall what it is l. 3. p. 53 Church it hath a fourfold office in respect of the Scripture l. 1 p. 29 The true Church hath given testimony to the Scripture in all ages l. 1. p. 20 21 We believe not the Scripture chiefly for the Churches testimony l. 1 p. 26 27 28 29 30 Clemency in God what it is l. 2 p. 77 Cloudes what they are a great worke of God l. 3. p. 47 48 49 Colosse the chiefe City of Phrygia l. 1. p. 74 Who best expound the Colossians ibid. Conclusion whether that of the Lords prayer be true Scripture l. 1. p. 115 Conscience what it is the testimony of it is strong to prove that there is a God l. 2. p. 6 Corinth famous for divers things l. 1. p. 73 Who best interpret â—oth the Corinthians ibid. Councell the Florentine and Trent Councels not lawfull Councels l. 1. p. 89 90 Creation what it is l. 3. p. 13 14 Taken strictly and largely ib. The efficient cause matter form and end of it l. 3. p. 14 17 19 20 Consectaries from it l. 3. p. 20 21 22 The workes of each day l. 3 p. 23 24 25 26 D DAniel why so called and who best expounds it l. 1 p. 58 59 Day what it is and the benefit of it l. 3. p. 40 41 42 Decree what the word signifieth and how it is defined l. 3 p. 2 How far it extends and the properties of it l. 3. p. 3 4 The kinds of it and the execution of it l. 3. p. 4 Devils their names and nature l. 3. p. 105 106 What the sinne of the Devils was l. 3. p. 106 107 Why they fell irrecoverably l. 3 p. 107 108 They are malicious subtill powerfull l. 3. p. 108 109 110 Some questions about the Devils l. 3. p. 110 111 112 113 114 Deuteronomy why so called and who best expounds it l. 1 p. 49 Dew what it is l. 3. p. 52 Divine why John so called l. 1 p. 69 Divinity that it is l. 1. p. 1 2 What it is l. 1. p. 3 4 The severall kinds of it l. 1 p. 2 4 How it is to be taught l. 1 p. 4 5 How to be learnt l. 1. p. 5 The excellency of it l. 1. p. 6 7 The opposites of it l. 1. p. 6 Dominion what it is Gods Dominion l. 2. p. 52 53 E EArth the Creation of it is a great worke l. 3. p. 31 32 It is firme and stable l. 3. p. 32 to 36 Earthquake l. 3. p. 33. m. Ecclesiastes why so called and who best expound it l. 1. p. 55 56 Election the severall acceptions of the word and how it is defined l. 3. p. 6 The object and end of it l. 3 p. 7 8 All are not elected l. 3. p. 9 Consectaries from Gods Election l. 3. p. 11 12 Element what it is and the number of the Elements l. 3 p. 31 32 Elephant whence derived his excellency l. 3. p. 82 83 End the Ends of the Scripture l. 1. p. 128 129 Ephesus a famous City l. 1 p. 73 Who best expounds the Ephesians l. 1. p. 73 74 Epistles why so called l. 1. p. 67 How they are divided and who best expounds them l. 1 p. 70 71 72 In what order they were written l. 1. p. 70 VVhich Epistles were doubted of for a time l. 1. p. 65 Esay an Evangelicall Prophet l. 1. p. 57 How often quoted in the new Testament and who have best expounded it l. 1. p. 57 Esther why so called and who hath best expounded it l. 1 p. 52 53 Eternall God is Eternall l. 2 p. 40 41 42 43 The world was not Eternall l. 3. p. 15 16 17 Evangelists who l. 1. p. 68 How they agree and differ l. 1 p. 64 65 VVho best expound them l. 1 p. 67 Exodus why so called and who are the best Expositors on it l. 1. p. 48 Expositors on Scripture who are the best among the Jewes Fathers Papists Protestants l. 1. p. 183 to 189 Ezekiel why so called and who hath best interpreted it l. 1 p. 58 Ezra why so called and who hath best expounded it l. 1. p. 52 F FAithfull God is faithfull l. 2. p. 97 98 99 Fire the qualities of that Element l. 3 p. 38 Fishes their nature and use l. 3 p. 75 76 77 80 81 Fowles their nature and use l. 3 p. 78 79 80 Frost what it is l. 3. p. 52 G GAlatians the subject of that Epistle and who best expounds it l. 1. p. 73 Ghost the Holy Ghost is God l. 2. p. 135 136 Glorious God is glorious l. 2 110 to 120 God how he is called in severall languages l. 2. p. 1. m. The knowledge of God is necessary profitable and difficult l. 2. p. 1 2 VVe know God three waies and there is a threefold knowledge of him l. 2 p. 2 VVhat the Heathens knew of God l. 2. p. 3 That there is a God l. 2. p. 3 to 16 VVhat God is l. 2. p. 18 19 How the word God is taken in Scripture l. 2. p. 19 The Names of God l. 2. p. 19 20 His Attributes what they be l. 2. p. 20 How they differ from Properties and what rules are to be observed in attributing them to God l. 2. p.
1. p. 74 Preaching whether it be divinely inspired as well as the word written l. 1. p. 25 Predestination what it is l. 3. p. 4 5 Predictions the truth of the Scriptures predictions proves it to be of God l. 1. p. 14 15 The difference betweene the predictions of the true Prophets and those of the Heathen l. 1. p. 15 Prescience what it is in God l. 2 p. 67 Properties of the Scripture l. 1 p. 130 to 171 Proverbs why so called and who best expounds them l. 1. p. 55 56 Providence that there is a Providence l. 3. p. 125 What providence is the extent of it l. 3. p. 125 126 The kinds of it l. 3. p. 127 128 The degrees and parts of it l. 3 p 128 129 Psalmes how called and divided by the Hebrews l. 3. p. 54 55 The chiefest part of Scripture and often quoted in the new Testament ibid. Who best interprets the Psalms ibid. Pure the Scripure is pure and holy l. 1. p. 136 137 138 R RAine what it is the usefulnesse of it l. 3. p. 50 51 52 Rainbow the cause of it and what the colours in it signifie l. 3. p. 52 Reading all are commanded to read the Scriptures l. 1. p. 32 33 What reading of the Scriptures is l. 1. p. 35 36 It may be the instrument of regeneration ibid. How the Scripture is to be read l. 1. p. 36 37 The Papists will not suffer the Scriptures to be read by the people l. 1. p. 303 Religion not a humane invention l. 2. p. 131 Reprobation what and the object of it l. 3. p. 10 Reveale God reâ—â—aled his will three waies to our fathers l. 1 p. 7 8 We must now expect no further revelation l. 1. p. 65 Revelation why so called l. 1. p. 81 The subject of the Booke it is Canonicall l. 1. p. 81 Difficult l. 1. p. 82 83 Who best interpret it l. 1. p. 83 Rivers their originall and use l. 3. p. 59 Romans that Epistle is an Epitome of Christian Religion l. 1. p. 73 Who best interpret it ibid. How we may most profitably read it l. 3. p. 11 Rule the Scripture is the rule of faith and life l. 1. p. 132 133 134 Ruth why so called and who best expound it l. 1. p. 50 S SAmuel why so called and who best expounds both books l. 1. p. 50 51 Scripture the rule of Divinity l. 1. p 7 The rule of faith and life l. 1 p. 132 133 134 VVhy it is called Scripture and the divers Epithites given to it l. 1. p. 8 The authority of the Scripture l. 1. p. 8 to 25 The description of Scripture l. 1. p. 11 It was no device of mans brain l. 1. p. 25 It hath its authority from it selfe not the Church l. 1. p. 25 to 31 The Scriptures are to be read by the common people l. 1. p. 30 to 35 It crosseth humane wisdome l. 2. p. 14 VVho contemne and unreverently handle the Scriptures l. 1. p. 39 40 41 What parts of Scripture have been questioned l. 1. p. 65 66 75 79 80 Some titles and Subscriptions are not part of Scripture p. 66 Whether any bookes of the Scripture be lost l. 1. p. 116 117 Sea the largenesse and usefulnesse of it l. 3. p 60 to 63 Sence of Scripture what it is l. 1 p. 171 172 173 Septuagint Translation l. 1 p. 96 97 Ship the materials and uses of it l. 3. p. 65 Simple God is most Simple l. 2 p. 26 27 Soule its excellency l 2. p. 10 It is Immortall l. 3. p. 117 118 Spirit God is a Spirit l. 2 p. 23 24 Consectaries of it l. 1. p. 25 26 Starres their nature and usefulnesse l. 3. p. 74 Sunne the name nature and usefulnesse of it l. 3. p. 70 71 Syriack Translation l. 1. p. 98 T TEmptation how Gods temptations and Satans differ l. 3. p. 112 Testament why the Scripture is called a Testament l. 1. p. 34 The Scripture is distinguished into the books of the old and new Testament l. 1. p. 44 The Bookes of the old Testament were written in Hebrew ibid. Of the new in Greek l. 1. p. 62 63 The Books of the old Testament how divided l. 1. p. 45 47 The new Testament how divided and who best expounds it l. 1. p. 62 The number of the Bookes both of the old and new Testament l. 1. p. 46 Theology what it is l. 1. p. 2 Thessalonica the chiefe City in Macedonia l. 1. p. 74 Who best interprets the Thessalonians ibid. Thunder what it is l. 3. p. 45 A great worke of God and the use of it l. 3. p. 45 46 47 Timothy what it signifieth who best interprets both the Epistles l. 1. p 74 Titus what it signifieth like the first to Timothy who best expounds it ibid. Traditions what they signifie l. 1. p. 150 151 153 The severall kinds of them p. 155 Reasons against the Popish Traditions l. 1. p. 153 154 The Papists arguments for Traditions answered l. 1 p. 158 159 160 Translate the Scriptures ought to be translated into vulgar tongues l. 1. p. 33 34 Vulgar Translation is very faulty l. 1. p. 122 123 124 Trees their nature and usefulnesse l. 3. p. 68 to 71 Trees of life and of knowledge of good and evill why so called l. 3. p. 122 123 Trinity There are three distinct Persons in the Trinity l. 2 p. 126 to 132 True The Scripture is True and certaine l. 1. p. 131 132 God is True l. 2. p. 94 95 96 97 V VErsion The severall Versions of Scripture l. 1. p. 94 95 96 Vertues what in God and man l. 2. p. 78 79 Vulgar whether the Vulgar Latine be Authenticall l. 1. p. 122 123 It is very faulty l. 1. p. 123 to 127 W WAter the use of that Element l. 3. p. 36 37 Will what it is and what in God l. 3. p. 68 69 Winds are a great worke of God l. 3. p. 53 54 Wisdom what it is God is most wise l. 2. p. 64 65 66 Word why the Scripture is called the Word and why the Word of God l. 1. p. 8 Works the Workes of God divided l. 3. p. 1 2 Wrong sin wrongs God divers waies l. 2. p. 75 76 Z ZEchary why so called and who best expounds it l. 1 p. 61 Zephany why so called and who best expounds him ibid. FINIS * Quia de advisamento â—ssensu consilij nostri pro quibusdam or duiâ—s urgentibus negotijs nos Statum dâ—fensionem Regni nostri Angliae Ecclesiae concernentibus â—uoddam Parliamentum nostrum apud Civitatem Westmonasterium tertio die Novembâ—is proximo teneri ordinavimus Jer. 7. 25. and 35. 15. * Those Gentlemen of the House and others that live neere Westminster may heare 500 Sermons yearly at least one every Morning and foure every Sabbath Foxe in his Booke of Martyrs Speeds Chronicle Chap. 24. p. 858. * Jer. 9. 3. Jude 3. v.
hundred thousand witnesses of the Seas rising up in walles Deut. 4. 3. See Matth. 27 45. * See D. Willet on Exod. 7. 9. what a miracle is and how true and false miracles differ and D. Prideaux on Psal. 9. 16. the distinction between miracles signes prodigies and Portenta out of Aquinas To which testimony these things give weight 1. To them were committed the Oracles of God Rom. 3. 1. 2. They have constantly professed the truth in great misery whereas by the onely deniing thereof they might have been partakers both of liberty and rule 3. Notwithstanding the higk Priests and others persecuted the Prophets while they lived they yet received their writings as Propheticall and Divine * Vide Crâ—ii observat in novum Testamentum cap. 15. In the two Dominions of France and the 17 Provinces within the space of little more then fiâ—eÌ„ yeeres under Charles the ninth of France and Philip the second of Spaine two hundred thousand suffered as Martyrs * See Foxes martyrologie Meteranus de rebus Belgicis and Fullers profane state of the Duke of Alvap 440. * A martyranswered Bishop Bonnâ—r My Lord I can not dispute but I can die for the truth John Jones said when he had a cap wherein were many painted devils with the title Haeresiâ—cha Shall I grudge to weare this paper cap for Christ who were a Crown of Thorns for me Videtis punctiones sed non unctiones You see their sufferings but not their rejoycings Omnis Christ anus mortis contemptor Photinus * In the primitive times they were wont to call martyrdome by the name of Corona martyrii the Crown of martyedome and Stephen the Protomaryr had his name in Greek from a Crown Erant 〈◊〉 â—â—rquentibus fortiores Cyprian a Non poena sed causâ— facit martyrem * Lib. 2. c. 25. Meminerunt Mosis Didetus Siculus Strabo Plinius Taâ—itus quâ—que posâ— eos Dioâ—ysius Longinus de forâ—â—is sublimitare Jamnia aatem mambris qui in Aegypto Mosi restiterunt praeter Talmunâ—ieos Plinim Apulrius Grâ—e de veris. relig Christ. * Credite me vobis folium recitare Sybillae Bish. Andrews in his large exposition on the 10 Commandements a Vide Spanhem Dub. porte secunda Dub. 34. Sâ—ct 6 7. b Exerciâ— 1. ad Aâ—nal Bar. Esay 8. 20. Psalm 19. The Authors often testifie that they speake not of themselves or by any humane instinct but from Gods command and the Spirit inspiring * Christ commends Moses the Prophets and Psalmes by which names are meant all the bookes belonging to the Canon of the Hebrews * The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God 1 John 2. 20 27. 1 Cor. 2. 10 11 12. 12. 3. John 16. 23. 14. 26. Esay 51. 16. Esay 59. 21. Rom. 8. 10. 1 John 3. 8. 1 John 2. 20. Fides Christiana non acquiritur sed in sunditur * Leviculum est quod objiciunt qui contra sentiunt Si omnis Scriptura Divinitus sit inspirata sequiuurum inde etiam Graâ—corum Gemilium Scripturas esse divinitus inspiratasâ—nam ut buon respâ—â—det Theopâ—y lactus oportebat eos noviâ—â—e quod Paulus ante dixerat sacras literas nosti Riveâ— Isag. ad Script Sac. a Aliud sanè Prophetas hoc vel illud scripsisse aliud verò scripsâ—â—e ut Prophetas Spâ—nâ—emiâ—s * Nothing crosseth humane wisdom more then the Scripture Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturae Illud authenticum dicitur quod sibi sufficit quod se commendat sustines probat ex se fidem ac authoritatem habet Whitakerus * Every principle is known by it selfe The Scripture is the primum credendum the first thing to be believed we must believe it for it selfe and all other things for their conformity with it a Eccius reckons this among hereticall assertions major est Scripturae quam Ecclesiae authoritas b Nisi Deus hominibus placuerit non erit Deus said Tertul. in Apol. if God please not man he shall not be God as truly and certainly as God is God so truly is the Scripture the Scripture Spiritus sanctuâ— Spiritus veritatis loquitur semper in Scriptura in Ecclesia verò quandoque spiritu◠〈…〉 Thesâ— 3. l. 11. * See Chamiers sixth booke de Canone divers Chapâ—râ—â— and M. Pembles 〈◊〉 Vindicâ—agraâ—iâ— p. 207 to 22â— a Superstâ—us mihi â—ebâ—r videtur oprum quâ—â—adeâ— sollicite illud quoad nos inâ—uisiver 〈◊〉 quia â—e cogitari quidem protest 〈◊〉 corum librerum autorilos nisi quoad 〈◊〉 Cham. * Matth. 28. 20 18. 20. John 15. 26. 16. 13. b Scriptura est velipsa scriptio literarum per lineas certas victura vel ipse doctrina per 〈◊〉 Scripturas significata in iis literis conienta Scriptione fatemur Ecclesiam esse antiquiorem sed negamus esse antiquiorem ea doctrina quae significatur eascriptione Chamier Tom. 19. l. 1. c. 22. * Fuit Scriptura ante Mâ—â—sen materialiter non formaliter Quibus leâ—â—is verbis adeo exultanâ— quasi reperissent id quod pueri in fabase reperisse â—lamitant tamsue confidenter ae si ad plenum victâ—riac fructum sola â—riumpâ—i gloria deesset Chamierus * So Musculus Calvin Peter Martyr and Whitaker expound those words observe the composition of the word is signifieth to more with other things a Gâ—rson saith be taketh the Church for the Primitive Church and that Assembly which saw and heard Christ. * Ecclesia non habet magisterium supra scripturas sed ministerium circa Scripturas There are two causes why the Apocripha are cast out of the canon 1. Externall the authority of the Church decreeing and the quality of the Authours 2. Internall the stile the fabulous and wicked things Chamier a Ecclesiae idest Romano pontifici vel soli vel cum Conoilio magisterium tribuunt summum adeo ut solennis sit apud eas formula indicet magister fidei Amesius b D. Chalonero credo Ecclesiam Catholicam Ecclesia dicitur Fundamentum met aphoricè imptopriè fundamentum secundarium * Rivet and D. Preston De sensu horum verborum vide Caâ—â—ronis myroâ—â—ecium Collaâ—ionem Rainoldi cum â—artâ— c. 8. p. 557. c An allusion saith Bedell to the bases and pillars that held up the veile or curtains in the Tabernacle That distinction of authoritative inâ— se but not quoad nos is absut'd because the authority the Scripture hath is for and because of us * Dr. White of the Church The Spirit witnesseth the Scripture to witnesseth the Church sub-witnesseth b Vt olim Caligula occlusis omnibus horreis publicam populo inediam famem ita illi obturatis omnibus fontibus verbi Dei sitim populo miserabilem induxerant Illi homiminibus famem ut ait Amos Propheta sitimque attulerunt non famem panis non sitim aquaeâ— sed audiendi verbi Dei Iuellus
in Apologia Eccles. Ang. * Scripturae obscuriores sum quam ut possint a Laicis intelligi Bellarm. Rhâ—mist prefat in nov Test annotat in Acts 8. 31. in 1 Cor. 14. a Populus non solum non caperet fructum ex Scripturis sed etiam caperet detrimentum acciperet n. facilissimâ— occasionem errandi Bellarm de verbo Dei l. 2. c. 15. b Si populus â—udis audiret lingua sua vulgari legi ex Canticis canticorum Osculetur me oslulo oris sui Et Laeva ejus sub capite meo dextera illius amplexabitur me Et illud oseae vade sac tibi â—ilios fornicationum Necum adulterium Davidis incestum Thamar mendacia Juditâ— quemadmodum Joseph fratres suos inebriavit Sara Lea Rachel doderunt ancillâ—s viris suis in concubinas multa alia eorum quae in Scripturis magna cum laude commemorantur vel provocaretur ad hujusmodi imitanda vel contemneret sanctos Patriarcâ—â—s ut olim Manicâ—aei vel putarent mendacia esse in Scripturis Bellarm. de verbo Dei l. 2. c. 15. Audivi ab homine fide digno cum in Anglia â—â— Ministro Calvinista in templo legeretur lingua vulgari capitulum 25 Ecclesiasticâ— ubi multa dicuntur de malitia mulierum surrexisse foeminam quandam atque dixisse Istud ne est verbum Dei immo potius verbum Diaboli est Bellarm. ibid. Hujus historiae fides omnis penes sit â—onum illum virumâ—â— quo Bellarminus eam accepit Whitakerus Davenantius determinat 39. * Vâ—rstius in his answer to Bellarmine joyns these two together the promiscuous reading of the Scripture and the turning of it in linguas vernaculâ—â— a Daven determ quaest 39. in c. 3. epist. ad Coloss v. 16. Ingraâ—as esse Ecclesiae Romanae editiones vernaculas inde apparet quod in illis loâ—is ubi maxime obtinenâ— maximi placita uâ— in Hispania non procurant Pontificis homines tales editiones ab aliis procuratas ferro flammis prosequuntur Amesius Bellarm. eâ—erv c. 3. See Col. 4. 16. 1 Thess. 5. 27. 2 John 13. 14. Scripturae scriptae sunt ut inde petamus illuminationem mentis quo ad credenda directionem vitae quoad agenda * Quod omnes tangit ab omnibus tractari debet * Whitaker contr 1. quae 2. c. 14. makes mention of very ancient English translations and Turretinâ— of old French translations vide Estium ad 2 Tim. 3. 15. a The word of God was written by the Prophets and Apostles linguis veâ—naculis viz. to the Hebrews in Hebrew to the Greekes in Greek b Vide Casetanum in 1 Cor 14 c Vernaculum teste Vallâ—â—leg l. 1. c. 5. dicitur quod est domi nostâ—â—e vel inâ—â—â—ra patria natum ut lingua vernacula quae vulgo dicitur linguâ— materâ—a dictum à verna qui est sâ—rvus ex ancilla domi nostrae natus Ebraeis ergo lingua Ebraea fuit vernacula Graecis Graeca Latinis Latina Hoc 〈…〉 vel Grâ—â—a parâ— vel Latina Lingua sunt vernaculae Rivetuâ— Isag. ad 〈◊〉 Script * Prov. 8. 9. By a man of understanding he meaneth every one that is godly as by the foole the wicked 3. Consectary a Vtinam omnes saceremus illud quod Scriptum est scrutamini Scripturas Origenes * The Churches of Africk had this custome as Augustin sheweth first they read a lesson out of the Prophets then out of the Epistles and Gospell with a Psalm between Acts 17. 11. b See M. Tâ—gbels womans glory Ch. 11. about womens reading of the Scripture Christus Scripturas scrutari jubet vel potius Judaeu hoc testimonii perhibet quod illas scrutentur John 5. 39. Zeppeâ—us * Scripturam sacramâ— legendo Cara vocant Micra quod in ea legenda cognoscenda operae non parum ac temporis ponendum sit Ideo praecipiunt ut homo annos aetatis suae dividat in tresâ—pares quarum tertiam lectionioni tribuat sacrarum literarum Dâ—usius Ebraic quaest â—4 M. Pemble of the Persian Monarchy * Vâ—rbum Scriptum est objectum fidei adaequatum primum fundamentum à quo capit initium ultimum illud in quod resolvitur Amesius de Circulâ— Pontificio Prima veritas est fidei objectum formale quo Deus ipse sive absolute sive in Christo est ejusdem objectum formale quod Id ib. a Divinas Scripturas sapius lege iâ—ò nunquam de manibus tuis sacra lectio depâ—natur Hieron ad Nepotian de vita Clericâ—rum * Bifields directions for private reading the Scriptures See Practice of piety p. 314. * Psal. 1. â— What meditation is See M. Fenner on 1 Hag. 5. A young Disciple asking an old Rabbi whether he might not have time to learne the Greeke Tongue he said if hee would doe it neither by night nor by day he might because by night and day he was to study the Law 1 Psalm 2. a Meditatio est actus religionis seu exercitium spirituale que Doum res divinas intenta experimentali affectuâ—sa cognitione recordamur nobisque applicamus Voetius 4 Consectary Some gave five marks for a book Fox Quo junioros 〈◊〉 perspicaciores Salmeron 5 Consectary * Speculative and practicall Atheists It argued a prophane spirit in Politian who said that there was more in one of Pindâ—rs Odes then all Davids Psalmes * lis qui maxima sibi Christianorum Catholicorum nomen venditant nihil tam solenne est tamque vulgatum quam Scripturas calumniaâ—i Chamierus a Quam verè di xerit olim Polydorus Virgilius Dectores quoâ—dam Pontificias sacras literas quo volunt retorquere instâ—t sutorum quisordides pelles suis dentibus entendunt b Pasco oâ—es meas hoc est regio more impera Thomas ex Aristotele Patribus Concilâ—is barbara Bibliorum versione magnum illud Systema compilavit cui tituluÌ„ Summae fecit Liber sententiarum Summa Thomâ— tanquam duo Testamenta in pulpita introducti sunt Amamâ— a Cum Mose pugnant cum Prophetis cum Apostolis cum Christo ipso ac Deo Patre Spiritu sancto qui sacras literas oracula divina contemnunt Bellarm. de verbo Dei l. 1. c. 2. * Dr. Clerke * Dr. Rainolds against Hart. b Dr. Jones his Remo strance See Sir John Temple of the Irish Rebellion p. 108. * Non debet Scriptura quacunque occasione detorqueri à genuino sensu Imò quodammodo soelius est citando detorquere quta indicium est nos tum Scripturis abuti ad arbitrium tanquam regulaus Lesbiam pro nostro commodo huc illuc detorquerâ— Hoc verò cum semper verum est tum maximè in disputatione quantum enim illud crimen est ut qui aliorum mendacia refutare profitetur ipse se ita gerat ut falsarius appellari possit Chamierus de Canone lib. 8. c. 6. Judaei Evangelium dici
as many wives as they would Doctor 〈◊〉 Preface to New-mans Concordance * The Generall view of the Holy Scriptures * Sancta sanctè Mr. Gregory in his Preface to observations upon some passâ—ges of Scriptuâ—e * Luke 16. 29. John 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continent fidem mores in illis inveniri quae apertè posita sum in Scriptura Chrysostomus Manifesta itidem in divinâ—â— Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae pâ—enitudinem Et vae Heâ—mogeniâ—i â—i quid ijs quae scripta sunt vel de traâ—at vel adijciat Rainoldus 1â— Thesi Deut. 4. â— and 12. 32. De Scripturae plenitudine perfectione quid sentiat Maldonaâ—us vide ad Joan 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bp Vshers Body of Divinity p. 18. 19 20 21. 2 Tim. 3. 16. 17 John 15. 15. Acts 20. 27. Bene habet ut iis quae sunt Scripta contentus sis Hilary â— In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it selfe is not now but the revelation only is more perfect The old Testament was sufficient for the Jewes but both the new and old make but one compleate body for the Church now Singuli libri sunt sufficientes suffiâ—cientia parâ—â—um ad quam ordinatae sunt 〈◊〉 verò Scriptura est sufficiens essentiali sufficientia per Libros singu los fusa Jun. Animad in Bellarm. Controv Primae capite quarâ—â— The Scriptures are a perfect Rule for matters of Faith but not a perfect Register for matters of fact M. Geres Whitakerus de Script c. Sexto quaest Sexâ—ae Stapletons Sâ—rrariâ—â— are more wary then some other Papists we are abused say they when we are said to hold that the Scripture is not perfect for say they a thing is said to be imperfect not when it wants any perfection but when it wants a perfection due as a man is not imperfect if hee have not an Angels perfection because this is not due unto him they say it is not a perfection due to the Scriptures to teach us very thing necessary to salvation Perinde sunt ea quae ex Scripturis colliguntuâ— atque ea quae scribuntur Nazianzen Catholici in perfectione Scripturae Papistae â—n imperfectione totius causae id est omnium controversiarum de Religiâ—ne proram puppim constituâ—nt Câ—aniâ—rus â—â—m Primâ— de canone lib. Octavo c. primo 1 Cor. 10. â— 2 3. Math. 8. 11. Lu 19. 9. Gal. 3. 7. 8. 29. Rom. 4 15 16. Some Papists say the Scriptures are not imperfect because they send us to the Church which is the perfect Rule and therefore they are perfect implicitè though not explicitè but so I might say every rustick were a perfect Rule of Faith because he can shew me the Pope who is the infallible judge If the Scripture send to the Church to learne that which is not in the Scripture by this sending shee confesseth her imperfection See Moulins buckler of faith p. 45. John 1. 18. and 3. 12. Esay 61. 1. 2. Heb. 1. 1 and 2. 3. Act. 1. 3. Matth. 11. 25. 27. Matth. 22. 32. John 5. 46. Luke 24. 44. 45. * Additio ad Scripturam fit tripliciter 1. In quo additum est contrarium est erroris 20. In quo additum est diversum est praesumptionis 30. In quo additum est consonum est fidelis instructionis * That doctrine of religion to which God would have nothing added and from which he would have nothing taken away must needs be perfect Illud perfectum in â—uo genere cui nihil in eo genere aut addi aut diminui potest Psal. 19. 8. the Hebâ—ew word signifieth that perfection cui nihil deest 2 King 5. 8. 1 Tim. 6. 11. * Salus nostra Christus est salutis via fides viae â—ux Scriptuâ—a Raynoldâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is tâ—ken collectivè not distributivè Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret eo fortâ—us futurum argumentum nostrum nâ—m si pâ—rtes singulae sufficerem tum multo magis omnes Chamierus * Nul'us Papista aptè plenè huic argumento unquam respondit aut respendâ—bit Whitakeâ—us * Is not the Scripture said Hawkes the Martyr sufficient for my salvation yes saith one of Bonners Chaplainâ—s it is sufficient for our salvation but not for our instruction Hawkes answered God send me the salvation and take you the instruction Fox Martyâ—ol Episc. Dav. de Judice Controvers c. 5. * Minima veritatis particula in Scripturis continetur Charronaeus * Bellarm. de verbo Dei l. 4. c. 3 Rhemists annotat â—n John 21. â—ect 3. and annotat in 2 Thessâ— 2. 16. and annotatâ— in Act. 15. sect 3. and in Apoc. 〈◊〉 sect 1. * Assâ—rimus in Scripturis non contineri expressè totam doctrinam necessariam sive de fide sive de moribâ—s proiâ—de praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum idest divinas Apostolicas traditiones Bellarm. l quarto de verbo Dei non scripto Omnes libros veterâ—s novi Testamenti nec non traditiones ipsas tum ad fidem tum ad mâ—res pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in ecclesia catholica conservatas part pietaâ—is affectu ac reverentia suscipit ac veneratur Tridentiva synodus sess 4. Sect. 1. * Bellarmine hath a whole Book de verbo Dei nâ—â— spripto of the word of God unwritten * The word originally may import any thing which is delivered howsoever either by word or writing Thus whatsoever we have received in the Scriptures was first tradition as delivered by word and still is tradition because it is delivered in writing But though the word in it selfe have this generall and indifferent signification of any thing that is delivered yet in our disputation it is restrained to one onely manner of delivering by word and relation onely and not by Scripture We deny that either in the Law or Gospell there was any thing left unwritten which concerneth us to know for attaining of true faith and righeteousnesse towards God Abbot against Bishop Iâ— Matth. 15. * Vide Whitakerum de Script c. 9. quaest Sexta pag. 405. 406. In his Book de verbo Dei standing for unwritten traditions as a part of the word of God he will have Baptisme of Infants to be one but when he disputes for Baptisme of Infants against Anabaptists then he heaps up Texts of Scripture Mr. Blakes Birth priv * Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum at secundum substantiam est scriptura ipsissima-lunius Animad in Bellarm controv 1. l. 4. Negamus ullum esse in toto Symbâ—lo
vel minimum articulum qui non disertè constet ac totidem penè dixerim verbis in Scriptura sancta adeo ut merito dici possit opus tesellatum utpote constans ex varijs locis hinc inde excerptis atque in unum collatis artificioseque compositis Chamierus 2 Thess. 2. 15. Hoc fuit primum Pharisaeorum dogma quòd negarunt omnia quae spectant ad religionem scriptâ— esse Joseph Antiq. l. 13. * Tradìtiones istae non Scriptae â—harisaeorum nurquam in N. Test. dicuntur simpliciter absolutè Traditiones sed notantur semper aliquo elâ—gio ut quum dicuntur Traditiones seniorum Traditiones humanae siquando traditionis Vox ponitur simpliciter sumitur in bonam partem ipsum Dei verbum Traditio est Cameron in Mat. 15. Ephes. 2. 20. Apoc. 21. 24. Ephes. 41. 4. Christ taxeth the ignorance of Scripture commends the knowledge of it was carefull to fulfill the Scripture did interprete it gave ability to understand it * Deut. â— 2. 12. ult a Locus est egregiâ—s eoque nastri omnes utuntur qui contra Papisticas Traditiâ—nes aliquid scrâ—bunt Whitakerus longè illustrissimus locus est Chamierus b Nobis adversus Papistas non de quibusviâ— traditionibus controversia est sed duntaxat de traditionibus dogmatum quibus continentur fides mores â—oc est de ipsa Doctrina Chamierus l. 9. de Canone c. 1. * Vir ob ingenium laboremve ob Episcopatus dignitatem inter Papistas non postremi nominis Chamierus vide Malodanat ad Joan 16. 12. Estium ad Rom. 16. 17. Received from Christ himselfe teaching the Apostles Illud erat explicandum quâ— discrimine istae Traditiones tam multiplices graduque habendae sunt Nullum discrimen faciunt forsâ—n ergo volunt Ecclesiasticas etiam Traditiones parem cum divinis Scripturis Authoritatem habere Whitakerus de Scrip c. 3 quaest 6. Traditionum 〈◊〉 perniciosa est hac â—emul aperâ—a nihil est quâ—d non iâ—de â—â—umpat in Ecclesiam Chamierus 1 Chron. 1. 18. Luke 3. 36. Eorum mihi videtur sententia sanior qui negant vel è Lxx veâ—à Luca nomen Cainani fuisse insertum existimaâ—tes potius aliunde irrepsisse post â—vangelium à Lucà conscriptum cujus suae conjecturae rationes habent non lâ—ves in videre est apud Corneliam â Lapidein cap. 11. Geneseos Rivet Isag. ad Script Saâ— c. 10. vide pluâ—a ibid. l. 4 de verbo Dei c quarto Vix ullum vidâ—as de Traditionibus agentem qui non hic magnâ— fastu immoretur Chamierus Distingâ—â—nda sunt tempora personae non erant necessariae Scripturae ante legem ergo ne quidem post legem non erant necessariae Apostolis ergo ne nobis quidem negatur consequentia Ratio est quia aliter Israelitas doceri voluiâ— post legem Deus aliter aâ—te legem Aliter Christus Evangelium voluit Apostolis revelari aliter nobis praedicari Chamierus John â— 2â— Jansenius affirmat haec multa non fuisse diversa ab illis quae hactenus docuerat sed illustriorem illorum explicaâ—ionem hue adducit illud appositè quod habetur 1 Cor. 3. Christus testatur sè discipâ—lis suâ—s omnia tradidisse Joan. 15. 15 nihil ergo tacuit Hic locus omniâ—â—â— celebâ—â—rimus est Papistisque nostris inter primos in delicâ—js Chamierus 2 Tim. 3. 15 16. Luke 16. 29. 31. Act. 17. 3. What the trâ—dition was he preached is expressed 2 Thess. 3. 6. 1 Cor. 2. 2 Doctor â—ulke against Marâ—â—a in his Preface * Papistae maximi qui uâ—quam fueâ—irt Traditionarij Chamierus Syrus interpreâ— habet praecepta sive mandâ—ta Cartw. Annotat. on the Rhem. Test. Hic Achilles est Papistarum mag no fastu oftentatus ab omnibus singulâ—â— qui versantur in hac coâ—â—oversia Chamierus de Canone l. 9. c. 8. * Cicumcisio faeminarum continetur sub illa masculorum Signum in soliâ— masculis erat pro utrisque tamen faciebat si sinem usum ejus spectes Mariae perpetua virginitas non est fidei aâ—ticulâ—s ideò libenter amplectimur eam sententiam quae jam ab initio inter Christianos videtur invaluisse ut virgo fuâ—rit hoc est pura à coitu viri non tantum in toto Christi generationis mysterio quod sanè ut credamus necesse est sed etiam toto deinceps vitae tempore Châ—mierus de canone l. 9. c. 9. * Quam pertinacâ—â—r ludebat Helvidâ—us in primâ—genito Mariae fratribus Christi â— ut negaret perpetuam virginitatem Chamierus * Augustinus dicit nihil ad sidem necessarium obscurè in Scripturis doceri quin idem â—pertioribus locis aliâ—â— exâ—â—iceâ—ur * Verbum Dei coâ—latum cum lace analâ—gia multâ—plex Lucis est d spellere tenebras omnia manifestare aliâ—â— lucere noâ— sibi luce nihil puâ—ius illustrius gratius utilius faecundius caeâ—stis ejus oâ—igâ— odio habâ—tur saeped malis est bâ—num Commune plurium penetrat sordes sine inquinamento Spanhemius Dab Evangel parte tâ—rtia Dub. 94. Scriptura se 〈◊〉 profâ—etur tum formaliter tum effectivè lumiâ—â—sam illuminantem I. l. ibid. Esay 59. 21. Jer. 32 40. and 31 31. * Difficultas aut à rerum ipsarum natura est quae percipiuntur aut ab ipsis percipientibus aut ab ijs quae intercurrunt media Reâ— quae percipiâ—ntur natura sua intellectu difficiles sunt aut per obsâ—uritatem ut res futurae aut per majestatem ipsarum ut mysterium S. Trinitatis Sic quid Solâ— clarius quid difficilius aspectu nam hebâ—scit acies 〈◊〉 nostrorum vi râ—â—liorum â—llius A perciprientibus difficultatem esse quis sanus neget nam res quae sunt Spiritus homo naturalis non potâ—st capere Aâ—edijs quae Deus ipse ecclesiae obtulit id est à Scriptura negamus difficultatem esse lunius The fundamentals in Scripture are plaine to the Elect who are all taught of God so much as is necessary for their salvation John 6. 45. the least as well as the gâ—eatest In the first times of the Church there were no commentaries upon the Scriptures the Fathers read them without and yet then the Scriptuâ—es were nnderstood Origen who lived 200 years after Christ was the first that wrote any Commentary upon Scripture The pure Text of Scripture was ever read to the people and never any Commentaries and yet was understood by them Apoc. 1. 3. * Solet obscuritas lectores absterreve quo modo ajunt olim quendam dixisse Authorem obscurâ—m à se remâ—ventem Tu non vis intelligineque ego te intelligere a Especially in Genesis Job Canticles Ezeck Daniel and the Revelation In regard of the manner of writing there are many obstruse phrases in Scriptures as divers Hebraismes which peâ—haps weâ—e familiar to the Jewes but are obscure to us b The â—0 Chap.
best Expositors of it are Calvin Attersoll Ainsworth 5 Deuteronomy in Hebrew Haddebarim from the first words in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine retaines because it containes a second repetition of many necessary points of the Law It consists of 34 Chapters and containes a history of the two last moneths of the yeere Some say concerning the 34 Ch. 10. that part of it was written by Ezra contemporary with Malachy The best Expositors of it are Calvin Ainsworth Wolphius Cornelius a Lapide 2 Historicall 1. Before the Captivity Joshua Judges Ruth Samuel Kings 2 After the Captivity both the Chronicles Ezra Nehemiah The sixth Booke in the old Testament is called Joshua because it containes a History of things done by Joshua the servant of Moses which he by the will of God put in writing it being all written by him except some of the last Chapter where mention is made of his death and thought to be written by Samuel It consists of 24 Chapters and containes a History of 18 yeeres viz. from the death of Moses even to the death of Joshua The best Expositors of it are Masius and Serarius for Papists Drusius and Lavater of Protestants The seventh booke is called Shophetim Judges because it containes things done under the government of the 12 Judges There is nothing certaine of the authour of this Booke though some would have Samuel but he rather collected and compiled into one Volume what was written by many It describes the state of the government of Israel from the death of Joshua even to the Priesthood of Eli. It consists of 21 â—â—hapters and containes a History of 299 yeeres say some of 300 at least saith Spanhemius The best Expositors of it are Peter Martyr Drusius Lavater Serrarius The eighth is Ruth the authour of which booke is unknowne many thinke it was written by Samuel who added this as a part or conclusion of the booke of Judges It consists of foure Chapters and is an History concerning the marriage and posterity of Ruth The best Expositors of it are Deusius Wolphius Lavater Topsell The ninth in order are the two bookes of Samuel which containe in them an History of 120 yâ—eres The first beginning an History of 80 yeeres of 40 under Eli 1 Sam. 4. 18. and of 40 under Samuel and Saul Acts. 13. 21. and consists of 31 Chapters The second Booke is a History of 40 yeeres even from the death of Saul to the end of Davids Kingdome and consists of 24 Chapters These two Bookes in the Originall have two severall Titles The one is the first and second of Kings the other the first and second of Samuel The former Title it hath received as it stands in relation to the two next Bookes and in opposition to that of Judges for as in that Story the Regiment of Judges was described in one Booke so in this Story of which these two are but one part the Regiment of Kings is described this is the reason of the first Title The other likewise of the first and second of Samuel is given unto it 1. Because there is very frequent mention made of Samuel therein he being a principall subject of the first part thereof 2. Because it continueth the narration so farre till the infallible truth of Samuels principall Prophesie which seemed to remaine in great doubtfulnesse at least when he ended his daies was fully accomplished in establishing the Kingdome upon the person and family of David the sonne of Jesse The best Expositors of both the Samuels are Peter Martyr Drusius Willet also hath expounded them but not so well as he hath other Bookes of Scripture The tenth is the two Bookes of the Kings in Hebrew Melachim is Greeke and Latine the third and fourth of the Kings from the subject matter of them because they relate the Acts of the Kings of Israel and Judah This History was written by divers Prophets but who digested it into one Volume is uncertaine many ascribe it unto Esdras The first Booke consists of 22 Chapters and containes a History of 118 yeeres The second Booke consists of 25 Chapters and containes a History of 320 yeeres The best Expositors of both the Kings are Peter Martyr and Gaspar Sanctius The eleventh Booke is the two Bookes of Chronicles which is called Dibrei Hajamim verba dierum because in them the deeds of the Kings of Israel are particularly described The Greekes and Latines divide it into two with the Greekes it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum because he summarily explaines somethings either omitted or not fully described in the Pentateuch the bookes of Joshua Judges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retaines in the Dutch version of the Bible There is nothing certaine of the authour of these Bookes though Esdras be thought to be the authour The first Booke consists of 29 Chapters and containes a History of 2985 yeeres viz. from the creation of the world even to the Kingdome of Salomon The second consists of 32 Chapters and describes a History from the beginning of the Kingdome of Salomon even to the returne out of the captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly the two Bookes of Ezra they are counted for one Volume with the Hebrewes the Greekes and Latines devide them into two Bookes and assigne the first to Ezra the second to Nehemiah Ezra was so called from the Authour which was a Scribe most skild in the law of God as appeares in the 7 Chap. 1 6 11 verses The best Expositors of it are Junius and Wolphius Nehemiah It is called by the Latines the second Booke of Ezra because the History begun by Ezra is continued in it but usually Nehemiah because it was written by him and also because it containes the re-edifying of the City of Jerusalem caused by Nehemiah It consists of 13 Chapters and containes a Hiâ—tory of 55 yeeres viz. from the 20 yeere of Artaxerxes to the Kingdome of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Booke is Esther called in Hebrew the Volume of Esther Many of the Jewes thinke this Booke was written by Mordechai which those words in the 9 Chap. v. 20. 23. seem to favour Isidore saith Esdras is thought to have written Esther but some say it was composed after by another Moses Camius saith it was written by the men of the great Synagogue Philo Judaeus saith Joachim a Priest of the Hebrewes sonne of the hight Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It consists of ten Chapters and containes a History of 10 or as others will of 20 yeeres concerning the preservation of the Church of the Jewes in Persia by Hester Drusius Serrarius and Merlin have done well on this Booke 3.
Poeticall Job Psalmes Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture wich set forth strongest affections are composed in verse as those holy flames of Spirituall love betweene Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrowes of Hezekiah in his sicknesse and the Lamentations of Jeremy for the captivity of the Jewes The Booke of Psalmes is as it were a throng of all affections Love joy sorrow feare hope anger zeale every passion acting a part and wound up in the highest stâ—â—ines by the Spirit of God breathing Poeticall eloquence iâ—to the heavenly Prophet So the Booke of I b whose subjâ—ct is sorrow hath a composure answerable to the matter Paâ—lion hath most scope in Verse and is freest when tied up in numbers Job There is great varieiy of judgement about the Authour and Penman of this Booke some say it was one of the Prophets but they know not who some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinall Suidas and Pineda conceive that Job himselfe was the authour of this book and it is thus proved because when any Booke is inscribed by the name of any person and there appeares no urgent reason wherefor it could not be written by him such a person is to be thought the authour and not the matter of the Booke as is manifest in the Booke of Joshua and those of the greater and lesser Prophets The Arabicall speeches with which it abounds note that it was written by some man living neere Arabia as Job did Neither doth it hinder that Job speakes of himselfe in the third person for Canonicall writers are wont to doe this out of modesty Num. 12. 3. John 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Aegypt while he was in Midian The maine and principall subject of this booke is contained in 34 Psal 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Booke into three parts and so it sets forth 1. Jobs happy condition both in regard of externals and internals in the first five verses 2. Jobs fall his calamity from that to the seventh verse of the 42 Chapter 3. Jobs restitution or restoring from thence to the end Beza Mercer and Pineda have well expounded it The Psalmes are called in the Hebrew Sepher Tehillim a booke of divine praises in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a Muâ—call instrument which name the Latines have retained It containes sacred Songs to be fitted for every condition both of the Church and members It is called in the new Testament the Booke of Psalmes Luke 20. 42. 24 44. Acts 1. 20. No bookes in the old Testament are oftner cited in the new then Esay and the Psalmes that 60 times this 64. They are in all 150 in Greeke 151. Austin and Chrysostome ascribe them all to David as the Authour so doe Theophylact Ludo vicus de Tena Some thinke that after the Captivity Esdras collected these Psalmes dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalmes viz. David Salomon Moses Asaph Etham Eman Jeduthun and the three sonnes of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Hebrewes divide the Psames into five Bookes or parts The first Booke hath the first 41 Psalmes the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. v. a. 1. Tituli sunt Psalmoeum claves the Titles are Keys as it were of the Psalmes saith Jerome The best Expositors on the Psalmes are Musculus Mollerus Muis Calvin The Scripture is the choicest booke the Psalmes the choycest piece of Scripture and the 119 Psalme the choicest part of the Psalmes Among 176 verses in that Psalme there are scarce foure or five at most wherein there is not some commendation of the word Proverbs The booke of Proverbs is compared to a great heape of Gold rings rich and orient severally and every one shining with a distinst sence by it selfe but other contexts of holy Writ to Gold chaines so enterwoven and linked together that they must be illightned and receive mutuall illustration one from another It consists of 31 Chapters it was written by Saomon saith Austin 17 Ch. of his 20 booke de oivitate Dei and Josephus in the 8th Booke and 2d Chapter of his Jewish Antiquities and it is proved 1 Kings 432. though there indeed it is said onely he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Salomon It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dieitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebaut Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes in Hebrew Coheleth the feminine hath respect either to wisdome or to the soule the nobler part The Authour of this booke was Salomon who either at his Table or in his familiar conference propounded these doctrines to his Courtiers as may be collected out of 1 Kings 10. 8. Many of the Hebrews say that this Booke was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Booke is explained in the last Chapter viz that all things in the world are vaine therefore that nothing is more profitable and necessary then to feare God and keepe his Commandements The principall parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godlinesse and the feare of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shirha Shirim by the Latines Cantica Cantieorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Authour of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual marriage betweene Christ and the Church or every faithfull soule It consists of eight Chapters and perpetuall Dialogues The Jewes had this Book in such reverence and account that before thirty yeeres of age none would