A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. II. Of the Divine Authority of the Scriptures.

TWo things are to be considered in Divinity:* 1.1 First, The Rule of it, the Scripture or Word of God. Secondly, The Matter of Parts of it concerning God and man. Principium essendi in Divinity, is God the first Essence; Principium cognoscen∣di, the Scripture, by which we know God, and all things concerning him. I shall han∣dle both these principles, but begin with the Scripture, as many Systematical Wri∣ters do.

IT is necessary that the true Religion have a rule, whereby it may be squared, else* 1.2 there could be no certainty in it, but there would be as many Religions as men. It appears by the light of nature, the Heathen had known rules for their Rites, Cere∣monies and Services; the Turks have their Alcoran, the Iews their Talmud, the Pa∣pists their Decretals, every Art hath its Rule; neither can any thing be a Duty which hath not a Rule.

There are three general Characters whereby we may know any Word to be the Word of God, and a Religion to be the true Religion: 1. That which doth most set forth the glory of God. 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God, and righteousnesse toward man. 3. That which shews a way sutable to Gods glory and mens necessity, to reconcile us to God. The word of God sets forth Gods glory in all the perfections, and is a compleat rule of holinesse to God, and righteousnesse to men. All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man, to reconcile God and men, then for him that is God and man to do it.

God revealed himself divers wayes to the Fathers, Heb. 1. 1. The manner of reveal∣ing Gods will is three-fold, according to our three instruments of conceiving, viz. Understanding, Phantasie and Senses; to the understanding God revealed his Will by engraving it in the heart with his own finger, Ier. 31. 33. by Divine inspiration, 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions, Numb. 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets a∣wake, and by dreams to Prophets asleep, Gen. 40. 8. & 41. 8, 9. Acts 16. 10. & 10. 3. Numb. 14. 4. to the Senses God revealed his Will, and that either by Vision to the Eye, or lively Voice to the Ear, 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 himself after an unspeakable manner, or by means, viz. Angels, Urim and Thum∣mim, Prophets, Christ himself and his Apostles.

c 1.3 The written Word for the Matter contained in it, is called The word d 1.4 of God, Rom. 9 6▪ for the manner of Record, The e 1.5 Scripture, John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures, Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase, f 1.6 as the most worthy writings that ever saw

the light; sometimes with an Epithete, The holy Scriptures, Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets, Rom. 16. 26.

Some think that Enoch the seventh from Adam wrote: but Iude 14. speaketh on∣ly of his prophesying, which might rather be by word of mouth then writing, be∣cause our Saviour citing Scripture, ever gives the first place to Moses; and undertaking by the Scriptures to prove himself to be the Messiah, that he ought to suffe••, began at Moses, Luke 24. 27. No doubt if there had been any more ancient then Moses, our Saviour would have alledged it, because all the Scripture that was before him, was to give testimony of him.

The Author of the Scriptures was God * 1.7 himself, they came from him in a special and peculiar manner, commonly called inspiration, which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains, and those phrases and words by which the notions were uttered, 2 Tim. 3. 16. All Scripture is given by Divine inspiration, or by inspiration of God. Prophecy came not of old time by the will of man, 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 work 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 Scri∣ptures. * 1.8 The Holy Ghost by the mouth of David, and the mouth of Isaiah spake,* 1.9 Acts 1. 16. & 4. 25. & 28. 25.

The Inscriptions of many Prophetical Books and Epistles Apostolical run thus,* 1.10 The word of the Lord which come to Hosea, Amos, Ioel: Paul, Peter, Iames 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 chief 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, * 1.11 Rom. 9. 25. Heb. 4. 3. & 8. 5. & 13. 5. and the word Scri∣pture is put for God speaking in the Scripture, The Scripture saith to Phara••h, Rom. 9. 7. and The Scripture hath shut up all men under sin, 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 Command∣ments (of which most of the rest is an exposition) were written after a secret and unutterable manner by God himself, therefore they are called the writings of God, * 1.12 Exod. 32. 16. Secondly, all the rest which was written (though men were the in∣struments) was done by his appointment and assistance, Exod. 17. 14. ••sai. 8. 1. Ier. 30▪ 2. The Scripture is often attributed to the Holy Ghost as the Author, and no men∣tion 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 Schools, 1 Cor. 2. 13.

The Divine Authority of the Word may be defined, a certain dignity and excel∣lency* 1.13 of the Scripture above all other sayings or writings whatsoever; whereby it is perfectly * 1.14 true in word and sense; 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. Iohn 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 Com∣mandments hard and foolish to the carnal minde.

Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture, and have received some books, if not all as Divine. The Turks 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 dream. Plato is termed Moses Atticus, Moses speaking Greek.

The holy Scripture in it self is Divine and Authentical, though no man in the world should so acknowledge it, as the Sun in it self were light, though all the men in the world were blinde, and could not or would not see it; but in respect of us it is Divine and Authentical, when it is acknowledged and esteemed so to be.* 1.15

The Scripture is the word of God, written by holy men as they were inspired * 1.16 by the holy Ghost, divinely containing all Divine Truth necessary to salvation, for the edificati∣on and instruction of Gods Church thereunto, and for the glory of God.

The holy Scriptures are that Divine Instrument and means, by which we are taught to believe what we ought touching God, and our selves, and all creatures, and how to please God in all things unto eternal life, Robins. Essayes 8^th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God.

That the Scriptures were from God, may appear by several Reasons:* 1.17

• 1. Intrinsecal, taken out of the Scriptures themselves.
• 2. Extrinsecal acts of God and works of providence about them.

1. Intrinsecal. 1. From the excellency of their matter, which is heavenly, the divine and supernatural matter contained in it. It telleth us of such things as do far exceed the reach of mans reason, and which it was impossible for any man to coun∣terfeit and feign, and which being told are so correspondent to reason, that no man can see just cause to call them into question; as the Doctrine of Creation of all things in six dayes; the Doctrine of the fall of our first Parents; the Story of the Delivering Israel out of Aegypt, of the Delivering of the Law and ten Command∣ments; the Doctrine of the incarnation of Christ Jesus, of the Resurrection of the dead, of the last Judgement, of the life to come, and of the Immortality of the soul; for though this last was taught also by Philosophers, yet it is so doubt∣fully and unperfectly handled by them in comparison of the delivering thereof in* 1.18 Scripture, that it is apparent, it was another Spirit which guided the teachers of it here, then they were guided withall. What Angel could ever have found out such an admirable temper and mixture of Mercy and Justice together, as the Gospel re∣vealeth in the reconciliation of God with man? God hath declared himself to be most just, yet most merciful, Rom. 3. 24, 25, 26 Justice requires that there should be no freeing of a guilty person without satisfaction; sinne deserved an infinite pu∣nishment, that satisfaction could not be made by man himself, mercy therefore pro∣vides a Saviour, which God bestows on him, vers. 25. God in giving and establi∣shing his Law, useth no other Preface, but I am the Lord, Exod. 20. nor Conclusion,

but I the Lord have spoken it; upon his absolute authority without other reasons to* 1.19 perswade, commanding what is to be done, though it be contrary to our natures; forbidding what is to be left undone, though pleasing to us; he promiseth things incomprehensible, requiring Faith; he relateth and teacheth things strange, above likelihood, above mans capacity; and yet will have them to be believed, to be un∣derstood. There is nothing in the Law against reason or common equity. A Je∣suite reports in his History, that when his fellows came first to preach in the East-Indies, the Gentiles and Indies there hearing the ten Commandments, did much com∣mend the equity of them. See S^r Walter Rawleighs History.

2. It teacheth the Nature and Excellency of God, and the Works of God, more clearly and distinctly than any other writings, nay, then any without God could have contrived, viz. That there are three Persons and one God; that God is Infinite, Omniscient, Omnipotent, most Holy; that he created all things, that he doth by a particular Providence rule all things; that he observes all mens acti∣ons, and will call them to account, and give every man according to his works; that he alone is to be worshipped, and that he must be obeyed in his Word above all creatures.

3. It requireth the most exact and perfect goodnesse that can be, such as no man could ever have conceited in his brain, and yet such as being taught and revealed,* 1.20 the conformity of it to right reason will enforce any well-considering man to ac∣knowledge it to be most true and needful; for example, that a man must love God above all, and his neighbour as himself; that he must keep his thoughts free from all the least taint of sinne, that he must lay up his treasures in Hea∣ven, not care for this life, and the things thereof, but all his study and labour must* 1.21 be to provide well for himself against the future life; that he must not at all trust in himself, nor in any man, but only in God; and that he must do all he doth in Gods strength; that he can deserve nothing at Gods hand, but must look for all of free favour through the merits and intercession of another.

4. The end of the Scripture is Divine, viz. The glory of God, shining in every* 1.22 syllable thereof; and the salvation of man, not temporal, but eternal. These wri∣tings leade a man wholly out of himself, and out of the whole world, and from and above all the creatures to the Creator alone, to give him the glory of all victories: therefore they are from him, and not from any creature; for he that is the Author of any writing will surely have most respect of himself in that writing. The Scri∣ptures manifest Gods glory alone, Ier. 9. 23, 24. 1 Cor. 1. 31. ascribe infinitenesse of being, and all perfections to him, Nehem. 9. 6. The Doctrines, Precepts, Prohibi∣tions, and Narrations tend to the setting forth of his glory, and bring solid and eternal comfort and salvation to their souls which follow their direction. They make us wise unto salvation, 2 Tim. 3. 15, 23. Shew the path of life, Psal. 16. 11. Guide our feet into the way of peace, Luk. 1. 79. Christ, Iohn 7. 18. proves that he came from God, because he sought not his own glory, but the glory of him that sent him.

5. Another reason is taken from the difference of these writings from all other whatsoever, in regard of their phrase and manner of writing. There is a certain authoritative or God-like speaking unto the creature from place to place. See the first Chapter of Isaiah, and 53. and the eighth Chapter to the Romans. The Pro∣phets and Apostles propound divine truths nakedly and without affectation, 1 Cor. 2. 1. Habent sacrae Scripturae, sed non ostendunt eloquentiam. August. They expresse the things they handle with a comely gravity, the form of speech is fitted both to the dignity of the speaker, the nature of the thing revealed, and mans capacity,

for whose sake it was written. All other Writings use perswasive and flourishing speeches, these command, and condemn all other Gods, all other Religions, all other Writings, and command these only to be had in request and esteem, and ac∣knowledged as the will of God, without adding or diminishing, requiring every conscience to be subject to them, and to prepare himself to obedience, without any further objecting or gain-saying, and to seek no further then to them for a 1.23 dire∣ction. Both the Simplicity and Majesty of stile shew it to be from God; the won∣derfull plainnesse and yet glorious Majesty; the Simplicity because it is plain, in no wise deceitful; and because it describes great matters in words familiar and obvious to the capacity of the Reader: the Majesty, since it teacheth so perspicuousl•• the chiefest mysteries of Faith and divine Revelation which are above humane capacity. Whether we read David, Isaiah, or others whose b 1.24 stile is more sweet, pleasant and ••hetorical; or Amos, Zachary and Ieremiah, whose stile is more rude, every where the Majesty of the Spirit is apparent. There is an Authority and Majesty in them above all other Writings of other Authors; the Scriptures command all both King and People, Ier. 13. 18. 1 Sam. 12. ult. and binde the heart to its good abearing. Ierom could say, As oft as I read Paul, it seems to me that they are not words but thunders, which I hear. Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority, and so he was converted from Atheism, as himself saith in his life, Divinitatem argumenti* 1.25 & authoritatem sentio. Iohannes Isaac c 1.26 a Jew was converted by reading the 53. of Isaiah. Our Saviour spak••, As one having Authority, not as the Scribes; So this book speaks not as men; it simply affirms all things without proof; other Autho••s use many Arguments to confirm the truth of what they say. Therefore Raimundus de d 1.27 Sabunda hence proves, That he who speaketh in the Bible is of that Authority, that his bare word ought to be believed without any proof; whereas Galen Athei∣stically urged it the other e 1.28 way. The Socinians reject all things in Religion which they cannot comprehend by reason, Nihil credendum quod ratione capi nequeat. They hold, That a man is not bound to believe any Article of Faith, nor any Interpre∣tation of Scripture, except it agree with his reason; what is above reason cannot be comprehended by it. Bernard in 192 of his Epistles, speaks of one Petrus Abailar∣dus which vented the Socinian Doctrine in his time, Christianae fidei meritum vacu∣are nititur, dum totum, quod totum Deus est, humana ratione arbitratur posse comprehen∣dere. Cum de Trinitate (saith he) loquitur, sapit Arium, cùm de ••ratia Pelagium, cùm de persona Christi Nestorium; He was a man of a fair carriage, professing holinesse, conver∣satio••es, doctrina venenum. But Abailar dus denies this in his Works lately published. Tertullian called the Philosophers (who followed reason) Patriarc••as haer••ti••orum, pessimum est illud principium recta ratio, non potest statuere de ••ul••u divino. There are these uses of reason, 1. To prepare us that we should hearken to the Word. 2. Af∣ter we have believed it will help us to judge of things. 3. To prevent fanatick opi∣nions, Mysteries of Religion are not repugnant to reason. 4. That we may draw necessary consequences from truths revealed. * 1.29 The Philosophers called the Chri∣stians by way of scorn Credentes. Iulian derided the Christian belief, because it had no other proof, then Thus saith the Lord. There is an obedience of faith, Rom. 1. 5.

6. Another Argument is taken from the experience of the truth of the Predictions* 1.30 and Prophecies thereof. For seeing it is generally confessed, that only the Divine

Essence can certainly foresee things contingent which are to come many ages after,* 1.31 and which depend upon no necessary cause in nature; therefore in what writings we meet with such things fore-told, and do finde them fully and plainly accom∣plisht, these writings we must confesse to have their birth from Heaven and from God. Now in the Scripture we have divers such predictions. The two principal and clearest which are most obvious and evident, are, 1. The Conversion of the Gentiles to the God of Israel by means of Christ. For that was fore-told exceed∣ing often and plainly, In him shall the Gentiles trust, and he shall be a light to the Gen∣tiles. Iacob lying on his death-bed said, The obedience of the Gentiles shall be to him; And David, All the ends of the earth shall see the salvation of God; and Isaiah, In him shall the Gentiles trust; and Malachy, My name shall be great to the ends of the earth. See Isa. 49. 6. & 60. 3, 5. Scarce one of the Prophets but have spoken of the conversi∣on of the Gentiles. Now we see the Gentiles turned from their Idols a great num∣ber of them, and imbracing the God of the Jews, and the Scriptures of the Jews by means of Christ, whom they see and acknowledge to be the Messias fore-told to the Jews. Again, it was fore-told that Christ should be a stone of offence to the Jews, that they should reject him, and so be rejected by God from being a people; Do we not see that to be performed? The accomplishment of these two main Pro∣phecies so long before delivered to the world by the Pen-men of holy Writ, shews manifestly, that they were moved by the holy Ghost.

That Promise Gen. 3. 15. was made 3948 years before it was fulfilled, f 1.32 as Scaliger computes it. It was fore-told of Christ, that they should cast lots about his Gar∣ments, and that his bones should not be broken. Look upon this in the inferiour causes, the souldiers that brake the other mens bones, and it seems to be a very hap and chance; yet there was a special ordering of this in Gods providence.

The predictions of Satan were doubtfull and g 1.33 ambiguous, but these * 1.34 are di∣stinct and plain; Satans predictions are of things which might be gathered by con∣jecture, for the most part false, though Satan cover his lying by likelihoods; but these are above the reach of Angels, most true and certain; Satans end was confirmation in sin and Idolatry.

7. The Commandments are, 1. Most righteous and equal; 2. Impartial, they* 1.35 binde all men, and all in men, the affections, thoughts and consciences, and that* 1.36 perpetually. The severest Law-givers never made Laws for the thoughts, because they had no means to discover and controll them. Cogitationis poenam nemo patitur; We say commonly, Thoughts are free, therefore it is the Word of God which search∣eth the heart, Exod. 20. 17. True love to our selves is required, and we are to love our neighbour as our selves. The Laws of men do not binde the conscience, at least, primarily and immediately, Conscientia immediatè Deo tantùm subjicitur. He onely can command the conscience, that knows it and can judge it.

Secondly, The Threatnings are general, 1. In respect of Persons. 2. In respect of things, Deut: 28. 59, 60. 3. The Promises are comprehensive blessings of all kinds, Lov. 26. and strange, Exod. 34. 24. of eternal life, Mark 10. 29, 30. 1 Pet. 1. 4.

8. Another reason may be taken from the Antiquity h 1.37 of the Scripture; many

wonder at the Pyramids of Aegypt, being the most ancient structure in the world. The Bible contains a continued History from age to age, for the space of four thou∣sand years before Christ, even from the beginning. No Writer of any humane Story can be proved to be more ancient then Ezra and Nehemiah, who wrote about the year of the world 3500. Amongst the Grecians (some say) Homer is the most ancient Author that is extant, who lived long after Troy was taken, for that was the subject of his Poem. Now those times were not near so ancient as those in which the Scripture was written. Homer was after Moses i 1.38 six hundred and odde years, saith Peter du Moulin. That which the Aegyptians brag of their Antiquity is fabulous; by their account they were six thousand years before the Creation, unlesse they account a moneth for a year, and then it maketh nothing against this Argument.

History is an usefull and delightfull kinde of Instruction▪ Among Histories none are comparable to the Histories of sacred Scripture: and that in their Antiquity, Rarity, Variety, Brevity, Perspicuity, Harmony and Verity. D^r Gouge on Exodus 13. 13. That Song of Moses, Exod. 15. was the first Song that ever was in the world. k 1.39 Orpheus, Musaeus and Linus, the most ancient of the Poets were five hundred years after this time.

9. The Power and Efficacy of the Scripture upon the l 1.40 souls of men, sheweth it* 1.41 to be of God; and the wonderfull alteration that it makes in a man for God; when he doth entertain and believe it in his heart, it makes him more then a man in power to oppose, resist and fight against his own corruptions; it brings him into a won∣derfull familiarity and acquaintance with God. It puts such a life and strength in∣to him, that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining, yea with wonderfull rejoy∣cing, Psal. 119. 92. The holy Ghost by means of this word works powerfully, m 1.42 in changing and reforming a man, 1. It overmasters the soul. 2. It separates the heart from lusts, and the world. 3. Alters and changeth the customs of men. 4. It keeps the heart up against all the power of the devil.

It quickneth the dull Psal. 119. 93, 107. comforteth the feeble, Rom. 15. 4. giveth light to the simple, Psal. 19. 7. convinceth the obstinate, 1 Cor. 12. 3. & 14. 24. re∣proveth errors, rebuketh vices, 2 Tim. 3. 16. is a discerner of the thoughts, 1 Cor. 14. 24, 25. and aweth the conscience, Iam. 4. 12.

10. The Candour and Sincerity of the Pen-men or Amanuenses n 1.43, respecting Gods glory only, and not their own; and in setting down not only the sins of others, but their own slips and infirmities, doth testifie that they were guided by the holy Ghost. Moses shews his disobedience, Numb. 11. 11. Ionah his murmu∣ring, Ionah 1. 4. Ieremiah his fretting, Ier. 20. 14. David shames himself in his Pre∣face to the 51 Psalm. S^t Mark wrote the Gospel out of Peters mouth, and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other; and Paul sets down with his own Pen his own faults in a sharper manner then any other. Matthew o 1.44 the Evangelist tels us of Matthew the Publican. The Pen-men of the holy Scripture were holy men, called, sent, inspired by the Spirit, which had denied the world with the lusts and affections thereof, and were wholly consumed with zeal for the glory of God, and salvation of men, 2 Pet. 3. 15. 2 Tim.

3. 16. Matth. 16. 17. Gal. 2. 11, 12. Ephes. 2. 3, 5. They learned not of men what they wrote; Moses, David, Amos, were Herdsmen; Ieremiah was almost a childe; Peter, Iames and Iohn, were in their ships; other Apostles were unlearned before their Calling, Acts 4. 13. Moses learned of the Aegyptians, and Daniel of the Cal∣deans* 1.45 humane Arts and Sciences, but they could not learn 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 himself did speak, 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre, as 1 Sam. 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 Scri∣pture, they could p 1.46 not erre. I have learned (saith Augustine to Ierom) to give this honour only to the Canonical Books, firmly to believe that no author of th••m erred in writing; from all others he expected proof from Scripture or Reason.

11. The wonderful Consent, singular Harmony and Agreement q 1.47 of the Scri∣ptures, shews that they came not from men, but from God, Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self, and with another, and with the whole, Acts 26. 22. & 11. 17. Luke 24. 27, 44. Iohn 5. 46. Matth. 4. 4. what was fore∣told in the Old is fulfilled in the New Testament. If there seem any contrariety ei∣ther in numbring of years, circumstance of time and place, or point of Doctrine, The fault is in our apprehension and ignorance, not in the thing it self, and by a right interpretation may easily be cleared. See D. Willet on Gen. 24. 38.

Doctor Vane in his lost Sheep returned home, Chap. 2. saith, Seeing no man is in∣fallibly sure that all the answers used to reconcile the seeming contradictions of Scripture, are true; no man can be assured by the evidence of the thing, that there is that perfect Harmony in the Scriptures, nor consequently that they are thereby known to be the word of God. Moreover if we were infallibly assured, that there were this perfect Harmony in the Scriptures, yet this to me seemed not a sufficient proof that they are the Word, because there is no reason forbids me to believe, that it may not be also found in the writings of some men; yea I make no question, but it is to be found, and that with lesse seeming contradiction then is in the Scripture;* 1.48 yet no man accounts that this proves their writings to be the Word of God. After he saith, We believe it to be harmonious, because it is the Word of God, not to be* 1.49 the Word of God, because it is harmonious, which we do not infallibly see. How well this agrees with what I have in the margent quoted out of Bellarmine, (who urgeth that as an argument to prove the Scripture to be from God) let the intelligent Rea∣der judge. Vid. Aberic. Gent. Ad. 1. Mac. Disput. c. 10.

These considerations strengthen this Argument:

• 1. The length of time in which this Writing continued, from Moses untill Iohn, to whom was shewed the last authentical 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 imploy∣ed in the service.
• 3. The Difference of place in r 1.50 which they were written, which hinders the Wri∣ters conferring together.

Two other Arguments may evince this Truth, that the Scriptures were from* 1.51 God.

1. Miracles, both of

1. Confirmation, which the Lord shewed by Moses, Exod. 19. 16. & 24. 18. & 34. 29. the Prophets, 1 King. 17. 24. Christ himself and the Apostles for the con∣firmation of their Doctrine, such as the devil was not able to resemble in shew. The raising of the dead, the standing still and going back of the Sunne, the dividing of the red Sea and the Rivers, the raining of manna in so great a quantity daily, as to

suffice all the multitude in the wildernesse; the making of the barren fruitfull. My* 1.52 works testifie of me (saith Christ) and Believe the works which I do, if you will not be∣lieve me, See Ioh. 15. 24.* 1.53

2. Preservation of the Books of the Scripture from the fury of many wicked* 1.54 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 t 1.55 of the Devil and his wicked Instruments against the Scripture more then any other Book. Antiochus burnt it, and made a Law, That whosoever had this Book should die the death, 1 Macchab. 1. 56. Yet secondly, It was preserved maugre his fury, and the rage of Dioclesian, Iulian and other evil Tyrants. Third∣ly, The miserable end of Iulian, Antiochus Epiphanes, Herod, Nero, Domitian and Dioclesian, and other Persecutors of this Doctrine. The Books of Salomon, which he wrote of natural Philosophy and other knowledge, the profitablest books that ever were, the Canon excepted, are perished u 1.56, but those alone which per∣tain to godlinesse have been safely kept to Posterity; which is the rather to be obser∣ved, since many more in the world affect the knowledge of natural things then god∣linesse:* 1.57 and yet though carefull of keeping them, they have not been able to pre∣serve them from perpetual forgetfulnesse; whereas on the other side, these holy Writings, hated of the most part, and carelesly regarded x 1.58 of a number, have not∣withstanding as full a remembrance as they had the first day the Lord gave them un∣to* 1.59 the Church. The Roman Empire for three hundred years set it self to persecute and extirpate this new Doctrine; and in all these troubles the Church grew and in∣••••cased mightily, Acts 12. 1. Herod killed Iames with the sword, yet v. 24. the Word grew and multiplied.

Calvin with all his Works since the time they were written, scarce made so many Protestants in France, as I have credibly heard it reported, that the Massacre made in one night. L. Falk. reply about the Infallibility of the Church of Rome.* 1.60

The Miracles wrought in the confirmation of Scripture differ much from the won∣ders* 1.61 wrought by the false Prophets, Antichrist and Satan himself, Mat. 10. 8. Mat. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13, 14▪ they are neither in number nor greatnesse com∣parable to these: 1. They differ in Substance, Divine Miracles are above 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 y 1.62 miracles, simply above the ordinary course of nature, but effected by the art and power of Satan or his instruments by natural causes, though unknown to men, and many times they are but vain 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 salvation; these to seal up falshood and destroy men confirmed in Idolatry

and Heathenism, 2 Thes. 2. 9. See Deut. 13. 1, 2, 3. Those were not done in a corner or secretly, but openly in the presence of great multitudes, z 1.63 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 look for miracles, and here now ye may see a miracle: for in this fire I feel no more pain, then if I were in a bed of Down, but it is to me as sweet as a bed of Roses. The miracles a 1.64 done by our Saviour Christ and his Apostles, received Te∣stimony of the bitterest enemies they had.

2. The Testimony,

• 1. Of the Church and Saints of God in b 1.65 all ages.
• 2. Of those which were out of the Church.
  • 1. Of the Church
    • Both Ancient and Judaical,
    • And the present Christian Church.
  • 2. Of the Members of the Church.

• 1. The Church of the Jews professed the Doctrine and received the Books of the* 1.66 Old Testament, and testified of them that they were Divine; which invincible constancy remaineth still in the Jews of these dayes, who (though they be bitter enemies to the Christian Religion) do stifly maintain and preserve the Canon of the Old Testament pure and uncorrupt, even in those places which do evidently confirm the truth of Christian Religion.
• 2. The Christian Church hath also most faithfully preserved the Old Testament received from the Jews, and the new delivered by the Apostles, as a depositum and holy pledge of the Divine c 1.67 Will, Col. 4. 16.

2. Of the Members of the Church, the constant Testimony which so many wor∣thy* 1.68 Martyrs by their bloud have given to the truth, Rev. 6. 9.

Four things are to be considered in this Argument,

• 1. The Number which suffered for the same is numberlesse, many millions, that* 1.69 none can imagine it to arise from pride, weaknesse or discontent. More Christians were slain (as hath been observed) under the ten bloudy persecutions, then Paschal Lambs were offered up under the State of the Old Testament.
• 2. The Quality and condition of them which suffered; noble and base, learned and d 1.70 unlearned, rich, poor, old, young, men, women, children, those which

• were tender and dainty; all these could not suffer out of vain-glory, that stubborn∣ly they might defend the opinion which they had taken up.
• 3. The torments used were usual, unusual, speedy, slow, some hewed in pieces, burnt with slow fire, cast in to Lions, given to be devoured by the teeth of wilde beasts, some beheaded, some drowned, some stoned with stones.
• 4. All this they endured constantly, patiently, with great joy, even a chearfull heart, and merry countenance, singing Psalms in the midst of the fire, so that the madnesse of the enemy was overcome by the patience e 1.71 of them which did suffer. Luther reports of the Martyr S^t Agatha, as she went to prisons and tortures, she said, she went to Banquets and Nuptials▪ That Martyr Hawks lift up his hands above his head, and clapt them together, when he was in the fire, as if he had been in a tri∣umph. So that their testimony was not only humane, God enabling them so stoutly to die for the truth, Phil. 1. 29. See the History of the Councel of Trent, pag. 418. and D^r Taylors Sermon on Dan. 3. 22, 23, 24. stiled, The Roman Fornace. * 1.72

Martyrs of other Sects differ from the Martyrs of the true Church. 1. They were fewer. 2. They suffered not with joy of Conscience, which the godly Mar∣tyrs did. 3. They were punished for their f 1.73 errours discovered; the Martyrs were burned for having any part of the Bible, and the Bible sometime with them; where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue.

The Gentiles also which were out of the pale of the Church, did give testimony to sundry Stories and Examples in the Bible. Suetonius and Tacitus speaks of the miracles of Christ, Pliny g 1.74 of the miracles of Moses, and of the wise mens Starre; Macrobius of the slaughtering of the Infants; Iosephus of the death of Herod; the Poets of the Floud; Plutark of the Dove which Noah sent out. Iosephus (a Jew) saith in his time there was a monument of the pillar of Salt into which Lots wife was turned. Of Sodoms destruction speaketh S••rabo, Diodorus Siculus, Ga∣len in his Book of Simples. Pliny, Solinus, Polyst. hist. Tacitus lib. ult. Mela, acknowledging that the remainders of Gods wrath are still to be seen there, as the dead Lake, the Fruit fair to the eye, but falling to cinders and smoke in the hand.

The Oracles of the Sybillae were in greatest account among the Heathen * 1.75; and held as true of all men; h 1.76 and if those be they which we i 1.77 have, there is nothing which can more plainly set forth the birth of Christ, his life and death. k 1.78 Causabon makes it apparent, that those prophecies of Sybil were counterfeited pieces, and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreign proofs.

Hereticks also prove the Scripture to be Divine, for they quote that; and there∣fore Luther cals the Bible Librum Haereticorum. Experience teacheth, That all He∣resies either began or increased from the mis-understanding of Scripture. Some particular places of Scripture have been much abused by Hereticks. The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Ma∣nichees perverted that place, Phil. 2. 7, 8. He was found in the form of a servant. Mon∣tanus, yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter, which the Turks say is Mahomet. The Papists wrest that place to their purpose, Matth. ••6. 18. Thou art Peter, and upon this Rock will I build my Church. The Familists bring that Luke 17. 21. The Kingdom of God is within you. The Antiscri∣pturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6.

Thirdly, The Scripture it self doth give testimony to it self, * 1.79 that it is Divine; it

is called a Light, Psal. 119. 105. because it discovers it self; The Testimony, and the* 1.80 Testimony of the Lord: because it bears witness to it self. The Prophets give Testi∣mony of Moses, Mal. 4. 4. The New Testament of the Old, 2 Pet. 1. 19, 20. Peter gives testimony of Pauls Epistles, 2 Pet. 3. 15. and Paul witnesseth That all Scri∣ture was given of God, l 1.81 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament, that being the last Epistle which Paul wrote, as appears Chap. 4. 16.

Fourthly, None of all these Arguments can undoubtedly perswade the heart Certitudine fidei, that the holy Scripture, or any Doctrine contained in it is the Word of God, till we be taught it of God, till the holy m 1.82 Spi∣rit of God have inwardly certified and assured us of it. This is called, the Scaling of the Spirit of God, Ephes. 1. 13. by this the Scripture is imprinted in our hearts, as the sign of the Seal in the wax. Other Arguments may convince, but this is absolutely necessary; this is allsufficient to perswade certainly, Matth. 11. 25. The holy Ghost is the Author of light, by which we understand the Scripture, and the perswader of the heart, by which we believe the things therein to be truly Di∣vine, 1 Iohn 5. 6. It is the Spirit that beareth witnesse, because the Spirit (i. Metony∣mically the Doctrine delivered by the Spirit) is truth. But he that is spiritual, saith Paul, that is, the man enlightned with the holy Ghost, judgeth all things, 1 Cor. 2. 15. that is, all things necessary to salvation. So to prove that there is a God, reasons may be brought from nature and the testimony of the Church, but no man can believe it savingly, but by the holy Ghost.

It is hard to carry the matter even between the Socinians Reason, and the Fami∣lists Spirit. Socinians will have nothing but Reason, no infused Habits, and so* 1.83 they destroy the Testimony of the Spirit; The Familists will have nothing but Spi∣rit, they rest wholly in an immediate private Spirit, There art three that bear witnesse in earth n 1.84, Blood (that is, Justification by the bloud of Christ) and Water, i. San∣ctification by his Grace, And the Spirit (say some) witnesseth in these. But ye have an Unction from the holy One, and ye know all things * 1.85; that is, Ye have received from Christ the holy Ghost the Comforter, and he hath taught and instructed you in all things which are necessary to the salvation of your souls, for you to know and be instructed in; See vers. 27. The testimony is made up by arguing, Whosoever believeth, and is sanctified, shall be saved. So the Antiquity, Efficacy, and Majesty of the Scripture, the Fidelity of the Pen men, and its wonderful Preservation, prove it to be the Word of God. The Spirit of God witnesseth, That this Word which hath these remarkable advantages above all other Writings, is the Word of God. The Spirit doth neither witnesse concerning my salvation, nor that the Scri∣pture is the word of God immediately, but ultimately. Because I am a believer, and my faith is sound, it assureth me that I am in the state of salvation, and so he maketh use of the excellencies in the Word to irradiate my understanding. We are commanded to try the Spirits; true joy is first heard out of the Word before it be felt, Psal. 51. 8. Spiritual joy is an affection proper to spiritual life, that life is by faith, and * 1.86 Faith cometh by hearing, Job 33. 22. See Ioh. 16. 14.

Some question whether every part and parcel of the Scripture be divinely inspi∣red, as those places n 1.87, Touch him, and he will curse thee to thy face; Curse God and die, and that Psal. 14. 1. Some answer thus o 1.88, 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 preach∣ing of our Ministers, no further then it agrees with the Word.

Some say, The Scriptures are but a device of mans brain, to give assistance to Ma∣gistrates in civil government.

Nothing is more repugnant to prudence and policy. What policy was it in the* 1.89 Old Testament to appoint Circumcision? to cut a poor childe as soon as he came in∣to the world. Two and twenty thousand Oxen were spent at the Dedication of one Altar; to sacrifice so many Oxen and Sheep, such useful creatures? Christ chose silly illiterate men to propagate the p 1.90 Gospel.

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 Au∣thority 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 obedi∣ence,* 1.91 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 self; for all the strength of the testimony depends upon the excellen∣cy of the person which gives the testimony; now God is the Author of these wri∣tings, Thus saith the Lord; therefore such Authority as he hath, such must they have, a supream, highest Authority, which borroweth from none, and is subject to none. So this acknowledgment of their original teacheth that we must not be∣lieve them for the Authority sake of any man or men, for Gods Word can borrow no Authority from men, Iohn 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 self, so is the first truth to be believed for it self, saith Aquinas. And as Christ by himself could demonstrate that he was the Messias; so the Word by it self can prove, q 1.92 that it is the Word of God.

We affirm, That the Scriptures are known to be of God by themselves; the Pa∣pists maintain, that we cannot be certain of the Scriptures Divinity by any other Argument, then the testimony of the Church, r 1.93 which (say they) doth infallibly propound unto us, what is to be believed, what is not to be believed; and Herma∣nus 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 con∣clusions in point of belief and practice are proved by the Scripture. The Scriptures prove themselves by their own natural light, s 1.94 manifesting their divine original 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 self too by its 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, Isa. 1. 21, 24. & 3. 8, 9. & 5. 13. But the authori∣ty of him that speaks alwaies truth, is greater then of him who sometimes lies: Ergo,* 1.95 The Authority of the Scripture is greater then that of the Church. Goodnesse it self cannot deceive, wisdom it self cannot be deceived; God is both, Tit. 1. 2. The voice of the Scripture is the voice t 1.96 of God, 2 Tim. 3. 16. but the voice of the Church is the voice of men, Act. 14. 14. & 15. 17. & 17. 30.
• 3. Faith and a firm consolation in temptations ought to relie on a sure, that is, a divine foundation, for every humane testimony is uncertain.
• 4. In vain shall we dispute against the wicked concerning Religion and Divine truth, if we shall say, it comes from God, because we affirm so.
• 5. This is proved by Scriptures, Iohn 5. 34, 35. Christ in his Humiliation did not receive the testimony of Iohn, much lesse will he receive the testimony of others now he is glorified, Ioh. 5. 34, 35, 36. 1 Cor. 2. 4, 5. 1 Ioh. 5. 9.
• 6. The Authority proving is greater, more certain, and more known, then the conclusion proved by the same. Authoritas probans is greater then probata. The Pa∣pists to prove the Authority of the Church flie to the Scriptures u 1.97. For I demand, Whence do we understand that the Church erres not in delivering the Canon of the Scripture: they answer, It is governed by the Holy Ghost, and there∣fore cannot erre in it's decrees. But how appears it, that it is so governed alwaies? They answer, God hath promised it, and then they alledge those x 1.98 places to prove it.

Obj. 1. The Church is ancienter then the Scripture, because it was before Moses; Er∣go, It hath greater Authority.

Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ, yet not of great∣er Authority.

2. Consider the Word, 1. Quoad formale y 1.99 externum, as written z 1.100 and cloathed with words; so the Church was before the Scripture, 2. Quoad formale internum; the matter and sense or meaning: so the Scripture was more ancient than the Church, because the Church is gathered and governed by it, 1 Pet. 1, 23. Ioh. 17. 20. Iam. 1, 18. Semen semper sobole illa cujus est s••men, antiquius esse nec••sse est. In the thing it self, the being and substance of the Word was before the Church, although in this circumstance and manner of being it was after.

Obj. 2. Non crederem Evangelio, nisi me commoveret Ecclesiae Catholicae Authoritas,* 1.101 saith Augustine.

Ans. 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 Scri∣ptures, because the Church gives testimony of them; as the woman of Samaria, by her speeches of Christ, was a means of moving the Samaritans to believe, but when the men of Samaria had heard Christ himself speak, They believed in him more for his own words then the womans, Iohn 4. 39, 41. In which sense those words of Augustine (so frequently quoted by the Papists) are to be interpreted. Augustine spake this of himself being a Manichee a 1.102; when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel. His mean∣ing is, that he had uever believed the Gospel, if the Authority of the Church had not been an introduction unto him, not that his faith rested upon it as a final stay, but that it caused him so farre to respect the Word of the Gospel, to listen unto it, and with a kinde of acquisite and humane faith to believe it, that he was thereby fitted b 1.103 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 external means to move us to imbrace the Word of God, but we deny the Authority of the Church to be the principal c 1.104 means. When we call the Scriptures Canonical, we call them not so pas∣sively, because they are received into the Canon by men, and accepted of; but active∣ly, because they prescribe a Canon and Rule to us.

The Office of the Church in respect of the Scripture stands in four things.

• 1. To distinguish Canonical Scripture from that which is not Canonical; although the determination of the Church be not the only or chiefest cause why the Apocry∣pha* 1.105 are rejected.
• 2. To be a faithful keeper of those Books which are inspired by God, like a nota∣ry which keepeth publick writings.
• 3. To publish, declare and teach the truth, as a Crier with a loud voice 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 representa∣tive, which is a general Councel; nor the Church virtual, which they imagine to be the d 1.106 Pope; but the Church Essential e 1.107: the Congregation of all faithfull belie∣vers, The house of God, as he calleth it. The Apostle here speaks of a pillar, not more Architectonico, understanding by it some essential piece of the building, but more forensi, such a post or f 1.108 pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Laws 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 a Pillar, not because it holds up, g 1.109 but holds forth the truth, as a Candlestick doth a Candle, Revel. 2. 1.
• 4. To interpret the Scripture by the Scripture. Since many things in Scri∣pture 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 sense, 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 articulos fidei & facere Ca∣nonicum quo ad nos, and though they talk of Councels and Fathers, yet all is as the* 1.110 Pope concludes.

The testimony and tradition of the Church, especially the Primitive Church, is necessary to know that the Gospel of Matthew is divine Scripture by an historical and acquired faith, to know this by a divine h 1.111 and infused faith, (besides the Au∣thority of the Church) the matter, character and contents of every Book, and com∣paring of it with other Scriptures, do serve as an inward cause to produce the said in∣fused faith.

Object. We are sent to the Church to determine all Controversies, 1 Cor. 11. 16.

Sol. Controversies are either Dogmaticall, concerning Faith; or Ritu∣all, concerning true Order; The Proposition is about these, not the first.

Secondly, From this fundamental 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 unknown i 1.112 tongue, nor in private by the common peo∣ple without special leave and certain 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 Practice of the Church must be the Interpreter and Judge of the meaning of the Scripture, that is, they must take the Scripture to mean none otherwise (whatsoever it seem to say) then what is agree••ble to that which the Pope doth teach and practise. There cannot be a surer sign of a bad cause, then that it fears to be tried by the writings which it self cannot deny to be written by God, for correction, for reproof, for instruction in righteousnesse. Some Papists are more modest herein, as Bellarmine, lib. 2. de verb. Dei. c. 15. Catholica Ecclesia statuit, ne passim omnibus concedatur Scripturae lectio; some more rigid, as Huntly and Hosius.

The Papists k 1.113 object the obscurity of Scriptures, as an argument to hinder Lay∣men from reading them, and account it a matter of profanation to allow men, wo∣men and children, and all promiscuously the use of the Vulgar Translation, and think 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 pearls 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 may not med∣dle with Scripture. Lindan saith, Nihil noxae inferretur in Ecclesiam salvo traditio∣nis fundamento l 1.114, if there were no Bible; and another, Scriptura citius faciet Haere∣ticum Lutheranum, quam Catholicum. Because we will have all proved by Scri∣pture, and make that the compleat Rule for what we believe or do in all Theologi∣cal matters, they call us Scripturarios, Scripture-men, and Atramentrarios Theolo∣gos; and so to carry or read a Bible is matter of m 1.115 scoff; we may stile them in Ter∣tullians phrase Scripturarum Lucifugae and Traditionaries.

S^t Gregory (who is blessed in their Church) exhorteth a Lay-man to the serious study of the Scriptures, that thereby he might learn the will of God, alledging that the Scripture is the Epistle of God unto his creature. Quid est autem Scriptu∣ra* 1.116 sacra, nisi Epistola omnipotentis Dei ad Creaturam? Greg. lib. 4 epist. 40. ad Theo∣dorum medi••um. Proving further, That obscurity of Scripture is so frothy an argu∣ment for perswading any devout Christian not to reade it, that it should ra∣ther incite them to greater Diligence therein; and therefore he elegantly comp••res 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.

Chrysostom held it a thing necessary for all men daily to read the Scriptures, Au∣dito quaeso saeculares, comparate vobis Biblia, animae pharmaca.

S^t Ierom did exhort divers women thereto, and commended them for exercising* 1.117 themselves therein, he writes to Laeta and Gaudentia, and shews them how they should bring up their daughters, Scripturas sacras tenebat memoriter. Hieron. de Paula in Epitaphio. He commends the Husbandmen about Bethlem for being so perfect in the Scripture, That they had the Psalms of David by heart, and sang them as they followed the Plow. Arator stivam tenens cantat Davidicum melos. Epist. ad Demetriad.

The Apostle would not have commended this in Timothy, 2 Tim. 3. 15. That from his childehood he knew the holy Scriptures, nor noted it to the praise of his Grandmo∣ther and Mother, that they had trained him up so, if he had not known that the holy Scriptures are so plain that even a childe may be able to understand them. What may we judge of the other easier books, when the holy Ghost would have the Revelation the obscurest book of all the Scripture, to be read, Revel. 1▪ 3? The people took occasion of erring and blaspheming from the humiliation of Christ, ma∣ny abuse Preaching and the Sacraments.

2. By this reason the Latine Bibles should not be suffered to be read publickly, 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 rea∣son stirred up the faithfull to reade the Scriptures with greater devotion, 2 Pet. 3. 14, 15, 16, 17.

3. This is common both to the Ecclesiastical 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 Ecclesiastical men, did oftner fall into Heresies and Blasphemies from misunderstanding and wresting the Scriptures, then any of the common sort of people, who were often also by the learned drawn in∣to Heresie. The Papists are not afraid the people should be corrupted by read∣ing their legends, and lying fables, by their Images, which doe naturally teach Idolatry.

The Papists further object, That the Hebrews did not permit young men to read* 1.118 part of Genesis, Canticles, Ezekiel.

We must know that the reading of those Scriptures non ablatam hominibus, sed dilatam fuisse, was not taken away from them, but delayed only. They permit∣ted all men before thirty to read all other Chapters of holy Scripture, and after thir∣ty these also.

2. This tradition concerning the age of men did drive away as well the Ecclesia∣stick 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 Na∣tion, and that all n 1.119 men ought to read them and meditate diligently in them, and that for these▪ reasons.

• 1. From the Commandment and will of God revealed in Scripture; He hath com∣manded all that live in the Church to study o 1.120 the Scriptures, and read them, Deut. 11. 18, 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees, but to the people in general, 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, Ioh. 20. 31. Rom. 15. 4.
• 3. Those are commended which did reade the Scripture, as the Eunuch,

• Acts 8. 22. the Bereans, Acts 17. and dispraised which neglected it, as the Is∣raelites, Hosea 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 whith pretend to be his Successours?
• 4. From the fact of the Apostles, who as they publickly preached the mysteries of salvation to the people; so also in their Epistles they commended the whole do∣ctrine of salvation to be read by them. The Epistles of the Romans, Corinthi∣ans, Galatians, Ephesians were written to the people, therefore to be read by them. One Epistle of Iohn was written to Gaius a Lay-man, another to the elect Lady.
• 5. From the Profit and Necessity of this study; men are illightned and converted* 1.121 by reading of the Scriptures, Psal. 19. 8, 9. they are directed by them as most faith∣full counsellors in all their waies, Psal. 119. 24. they are armed p 1.122 by them against the fiery darts of Satan, Eph. 6. 16. One seeing a youth read the Scriptures, said, It was never well since such were permitted to turn over the Bible; but he answered him in the Psalmists words, Psal. 119. 9.
• 6. From the unanimous Conse••t of all the Fathers, Chrysostom and Ierom especi∣ally, who exhort the people to the private reading of the Scriptures, and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies, not in an unknown tongue, but in a tongue understood by the people q 1.123. It was decreed by the Councel of Nice, That no Christian should be without a Bible in his house. And the Jews at this day suffer no house amongst them to be without the Bible. Christ and his Apostles teaching and disputing before the people, appeal to the Law and the Prophets, without the name of the Author, Book or Chapter, because they knew the Bible Text to be familiar to the Israelites. In an unknown tongue they cannot profit the people, Ergo, They ought to be translated into a Tongue known to the people, r 1.124 1 Cor. 14. s 1.125 The Apostle in divers verses treateth of this subject, vers. 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 and be understood, then ten thousand 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 t 1.126 Tongue. In the next age after the Apostles (saith Grotius lib. 3. de veritate Religionis Christ.) the New Testa∣ment was translated into divers Vulgar Tongues, the Syriack, Arabick, Ae∣thiopick, and Latine; which Versions are yet extant, and differ not mainly from the Greek.

In the elder and purer times, the Scriptures were translated into innumerable, yea into all Tongues usual amongst men. See Gregories Preface to the Notes on pas∣sages of Scripture. The plain and usual 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 u 1.127 and the Herd, shew that the Scriptures were written for the capacity and under∣standing of the unlearned, Iohn 5. 39. a speciall place; if it be indicative, it shewes the custome x 1.128 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 do, or else they read it as other Books, not with such respect to it as the greatnesse of its Authour de∣serveth; I mean with a desire and purpose to believe and obey all that they finde there, which must needs be the Duty of those that confesse these writings come

from God. y 1.129 We should receive it with reverence, believe it with confidence, exercise our selves in it with diligence and delight, practise it with obedience.

Reading the Scripture is a rehearsing out of the Book such things as are there written ••arely without any interpretation. It is to be done publickly, as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them, The Prophets were read in their ears every day, saith Paul, and after the lecture of the Law and the Prophets, in another place. From hence hath been continued the custom of Lessons of the Old and New Testament to the same pur∣pose,* 1.130 saith M^r Thorndike. We honour God more by a publick then a private read∣ing of it.

2. P••ivately, The godly Jews of B••rea did search the Scriptures, and both King and people are commanded to read the Law, Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law? How readest thou? Luke 10. 26. Matth. 12. 5. and 21. 16, 42. Christ, Peter and Paul in their preaching quote not the Chapter and verse, only say, Isaiah saith, Isaiah is bold, It is written in the Psalms, because people should be so acquainted with the Scripture, as to know where it is. See Grotius on Heb. 4. 4.

Some good Divines hold that the Scriptures barely read (though preaching be* 1.131 not joined with it) may be the instrument of Regeneration, since the Doctrine of the Gospel is called, The ministration of the Spirit, Psal. 19. The Law of the Lord converteth the soul, it is so when not preached; The word is a means of conversion, whether written, preacht or lived, * 1.132 2 Cor. 3. 2, 3. 1 Pet. 3. 1, 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit, more often, more ordinarily to be∣get a new life in the preaching (that is, the interpreting and applying of it) then in the b••re reading, 1 Tim. 4. 13. Matth. 28. 29. Christs custome was (as we may collect out of Luke 4. where one instance is recorded to make us con∣ceive* 1.133 his ordinary practice) when he had read, to interpret the Scripture, and oft∣en to apply it.

Let us all learn constantly to exercise our selves in the writings of God, which if* 1.134 we strive to do in a right manner, we shall attain true knowledge of the way to Heaven, and also grace and help to walk in that way. If the Lord should deny to any man the publick helps of preaching and conference, yet if that man should constantly reade the Word, praying to God to teach him and guide him by it, and strive to follow it in his life, he should finde out the Truth, and attain saving grace, the Word would illighten and convert; but if God afford publick preaching and interpretation, we must use that too as a principal ordinance.

Let us all reade z 1.135 the Scripture.

1. With hearty prayers to God to direct us, and open the sense of it to us a 1.136, Psa. 119. 18. Prov. 2. 3. Iam. 1. 5, 17. though Christ himself was the Preacher, yet he opened their understanding to conceive the Scripture, Luk. 4. 45. and with a reso∣lution to put in practice that which we learn, Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation. On∣ly a spiritual understanding can discern an excellency in the Scripture. Nunquam Pauli sensum ingredieris, nisi Pauli spiritum imbiberis. Bern.

2. Diligently, Attend unto reading, 1 Tim. 4. 13, 15. John 5. 39. Search the Scri∣ptures; whether the Greek word be a metaphor from hunting dogs, or from dig∣gers in mines, both import diligence. It was a solemn speech used in holy actions, Hoc age. The passions of the Martyrs may be read when their anniversary daies are cele∣brated,

Whence the name of Legends. Chamier. We should observe the scope and circumstance of the place, the use of the word and phrase, and compare one place with another.

3. Orderly, That we may be better acquainted with the whole Body of the Scri∣ptures. We should read on in Chronicles and Ezra, and other places wherein are* 1.137 nothing but Names and Genealogies, to shew our obedience to God in reading over all his sacred Word, and we shall after reap profit by that we understand not for the present; though it will be convenient to begin with the New Testament as more plain, before we reade the Old.

4. With Faith, h 1.138 Heb. 4. 2. The Word of God consisteth of four parts: 1. Hi∣story, 2. Commandments, 3. Promises, 4. Threats, every thing in Gods Word is to be believed. All truths taught in the History of the Scripture ought to be be∣lieved. As that the world was made of nothing, only by the Word of God, Heb. 11. 3. and that the bodies of men howsoever they died, shall rise again at the last day, Iob 19. 26. 2. All Precepts, Genes. 22. 6. Abraham obeyed that Command∣ment though strange. 3. All Promises, as that God could give Abraham when he was an hundred years old, a seed and posterity which should be as innumerable as the stats in the firmament; Gen. 15. 5. and that by Sarah an old and barren woman, Gen. 17. 16. Abraham and Sarah believed it, Rom. 4. 20, 21. Heb. 11. 11. 4. Threat∣nings,* 1.139 as that Gen. 6. 13, 17. though unlikely, Noah believed it, 2 Pet. 2. 5. because God had said it, Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed, v. 5. In narrando gravitas, in imperando authoritas, in promittendo liberalitas, in minando s••∣veritas. Spanhem. orat. de officio Theologi.

We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Command∣ments, Psal. 119. 66. Faith in the Threatnings, Heb. 11. 6. but Faith in the Threat∣nings is not so much urged, because guilty nature in it self is presaging of evil.

5. Constantly. Cyprian was so much delighted with the reading of Tertullian, that he read something in him every day, and called him his Master, * 1.140 Da Magi∣strum. Let Gods command, the examples of the godly, and our own benefit quic∣ken us to a frequent reading of the holy Scriptures. M^r Bifield hath a Kalender, shewing what number of Chapters are to be read every day, that so the whole Bi∣ble may be read over in the year. The number of Chapters while you are reading the Old Testament, is for the most part three a day, and when you come to the New Testament it is but two c 1.141 sometimes where the matter is Historical or Typical, or the Chapters short, he hath set down a greater number. The Martyrs would sit up all night in reading and hearing.

After we have read and understood the Scripture, we must, 1. Give thanks to God for the right understanding of it, and pray him to imprint the true knowledge of it in our hearts, that it may not fall out. 2. We must meditate in the Word of God understood, and so fix it in our minds. One defines Meditation thus: It is an action of the soul calling things to minde or remembrance, and discoursing of them, that they might be the better understood, retained, affected and possessed.* 1.142 It is as it were every mans preaching to himself, and is a setting ones self seriously to consider in his minde, and apply to his own soul some necessary truth of Gods word, till the minde be informed, and the heart affected, as the nature thereof requires, and is the wholsomest and usefullest of all exercises of piety. This is to ingraff the Word into ones soul, to give the seed much earth; this is to binde it to the Tables of our heart, and to hide it in the furrows of our souls; this is to digest it, and make it our own. 3. We c 1.143 must apply to our own use whatsoever things we

read and understand the precepts and examples of the Law to instruct our life, the Promises and Comforts of the Gospel to confirm our faith.

It serves for Thankfulnesse, 1. That now we have the Scripture: the world was* 1.144 a long time without it; it was the more wicked, because they had no Canon of Scripture. We are not like to erre by Tradition, as former Ages have done. 2. That* 1.145 we have so great a part of Scripture, and in our vulgar Tongue; the Martyrs would have given a load of Hay for a few Chapters of S^t Iames or Paul in English. 3. That we have so great helps for the opening of the Scripture; so many excellent Ex∣positors;* 1.146 Compare Mollerus on the Psalmes, with Augustine. As the later thoughts are usually the more advised, so the later Interpreters are generally the quick∣er sighted.

All those are to be reproved which contemn or unreverently handle the Scri∣ptures.* 1.147

• 1. Atheists, f 1.148 who impiously oppose the Word of God, and all prophane wret∣ches, who live loosely and wickedly, their doom is written in this book. Iulian the Apostate, when Christians craved help against all their injuries, would ask with mocks and scoffs, Why they did complain when the Galilean their Master bad them do good for evil: If any one would take away their Coat, that then they should give him also their Cloak.
• 2. Papists, who 1. Set up Images and Pictures in stead of the Scripture; the Scri∣ptures (they say) may teach men errors, but may not Pictures?
• 2. Equal the Apocrypha and unwritten verities, or rather vanities with the sacred Scriptures.
• 3. Charge the Scriptures with insufficiency g 1.149 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 oaths and vows, which no Scripture dispenseth withall.
• 6. Teach that the vulgar Latine is to be received as Authentick.
• 7. Wrest and turn it which way they h 1.150 please, Isa. 28. 16. Cardinal Bellarmine in praefat. lib. de Summo Pontifice, and 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 rock of offence, but to Catholicks a tried, pre∣cious corner stone; yet Peter 1. 2. 6. & 8. expoundeth those words, not of himself, but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep i 1.151, would infer the Popes universal Dominion. Baronius from the Acts, Kill and cat, Psalm. 8. 6. under his feet, that is, say they, of the Pope of Rome; Sheep] i. Christians; Ox∣en] that is, Jews and Hereticks; Beasts of the field, i. Pagans; Fowls of the air, i. An∣gels; Fishes of the Sea, i. souls 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 School-Divines, that they handle Paul and Aristotle, Suae curiositati litantes potius, quam pietati; so that he is counted most learned a∣mongst them who dares to seek, and presumes to define most things out of the Scri∣pture. What Distinctions, Orders, Degrees and Offices do they make of Angels? What curious Questions do 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 sin? and infinite such like.

The Schoolmen perverting the k 1.152 Scriptures have prophaned Divinity with Philo∣sophy,

or rather Sophistry, and yet are called School-Divines,l 1.153 when they are neither Scholars in Truth, nor Divines.

Behold two Swords, Luk. 22. 38. therefore the Pope hath two Swords, one Spiri∣tual, another Temporal, 1 Cor. 2. 15. ergo, The Pope judgeth of all things, and is judged of none.

The Papists stile the Scripture Regulam Lesbiam, Nasum cereum, Evangelium ni∣grum, Theologiam atramentariam. A Lesbian Rule, a Nose of wax, the black Gospel, inky Divinity.

Bishop Bonners Chaplain called the Bible, his little pretty Gods Book;m 1.154 Giford and Raynolds said, it contained some things prophane and Apocry∣phall.

Leo the tenth the Pope, when he admired at the Money gotten by Indulgences, he is reported to have said to Cardinal Bembus: Bembe, quantum nobis profuit fabu∣la de Christo? The same man when Bembus brought a place out of the New Testa∣ment to comfort him dying, said, Apage istas nugas de Christo. Paraei Medulla Hist. Eccl••s.

Many wicked men abuse Scripture, they say they must not be too precise, and urge Eccles. 7. 18. they bring that place, Eccles. 3. 4. to justifie mixt dancing: that Matth. 25. 27. For usury: that 1 Cor. 9. 20. for temporizing and complying with all companies, and many that were Professors formerly deny Scripture, they call it a fancy, a meer forgery, the Bible a Riddle.

The Rebels in Ireland took the Bibles, threw them into the chanels,n 1.155 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 Gospel, as the French Lady of the Crosse, Never dog barkt at the Crosse, but he ran mad.

Contra rationem nemo sobrius, contra Ecclesiam nemo Pacificus, contra Scripturas ne∣mo Christianus.

Thirdly, The Brownists vainly and idlyo 1.156 quote the Scripture, filling their mar∣gents with many Texts of Scripture, but nothing to the purpose, and misapply it; they alledge those Texts of Isa. 52. 51. and Revel. 18. 4. to draw men from all the Assemblies of Gods people, whither any wicked men do resort.

Fourthly, The Antinomians or Antinomists, who cry down the Law of God, and call those that preach the Law, Legal Preachers, and stand for Evangelical grace; the Law is part of Canonical Scripture, and hath something peculiar in it, being written with the finger of God, and delivered with Thunder and Lightning. See Master Gatakers Treatise on Numb. 23. 21. and Master Burgesse his Lectures on 1 Tim. 1. 8, 9. Master Bedfords Examination of Antinomianism.

Those that under a colour of advancing free grace, cry down the Law of God, are enemies to God, to the people of God, to the Go∣spel, 1. To God in crying down his Law, this is to let every one be at liberty, and do what he list. ••. To the people of God, the Law is to them a Light, a Guide, a Rule, a Councellor. 3. To the Gospel, the Law is sub∣servient to it, 1. In discovering of sinne, by the Law comes the knowledge of sin, and the malignity of it against God and the souls of men; 2. In driving men to Christ, Gal. 3. 24. 3. In exalting free-grace, 1 Tim. 1. 13, 14. and the value of Christs bloud.

Fifthly, Stage-players, who jest with Scriptures; Witches and others, which use charms, writing a piece of S^t Iohns Gospel to cure a disease, or the like, are to be

condemned for abusing the Scripture. Per voces sacras (puta Evang. Iohannis, Ora∣tionem* 1.157 Dominicam frequenter cum Ave Maria recitatam, Symbolum Apostolicum, &c.) morbos curare magicum est. Voetius.

Sixthly, Printers, who print the Bible in bad Paper, a blinde print, and corruptly, are likewise to be blamed.

Seventhly, The Heathens and Jews. Tacitus cals the Doctrine of the Gospel, Su∣perstitionem* 1.158 quandam exitiabilem.

The Modern Jews call Evangelium Avengilion▪ a volume of lies, word for word, the iniquity of the Volume; The blasphemous Jews mean (I suppose) the volume of iniquity. Elias Levita in Thisbi mentions this Etymology or rather Pseudology of the word; but P. Fagius abhorred to translate it.

The Jews think they shew great reverence to the Bible, if they place it not under but above all other books, if they do not touch it with unwashen hands, especially after they have been disburdening of nature, if they kisse it as often as they open and shut it, if they sit not on that seat where the Bible is, but they are not in the mean while sollicitous to do and perform what the Bible teacheth, viz. Faith, Charity, Justice, Innocency of life, which are the chief parts of Piety. They bend all their thoughts, not to draw out the true and genuine sense of the holy Ghost out of the Scriptures, but how they may by usury and other most unjust means extort money from Gojim, that is, the Gentiles. Paulus Fagius in his Annotat. on Deut. 17. 17.

Scripture Arguments are the chiefest to convince an unbeliever. Christ by divers* 1.159 Arguments, Iohn 5. labours to convince the Jews that he was the Messiah promised. 1. Iohn bare witnesse of him, vers. 33. 2. His works bare witnesse of him, verse 36. 3. The Father did bear witnesse of him, vers. 37. 4. He produceth the Te∣stimony of the Scriptures, vers. 39. They are they which testifie of me. Will you not believe Iohn, my miracles, my Word from Heaven, then believe the written Word. If we believe not the Testimomy of Scripture, nothing will convince us, though one rise from the dead; nor Christ himself, if he were here in the flesh and should preach unto us, Ioh. 5. ult.

The Lord in executing of his Judgements commmonly observes proportion* 1.160 and retaliation. Antichrist is the greatest opposite to Gods Law and Word, he is called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thess. 2. 8. The lawlesse one; He is without Law, above Law, against Law; He abuseth Scripture, takes upon him to jud•••• and interpret Scripture, therefore it shall be his ruine, 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth, id est, Verbo suo. Beza. God hath conse∣crated the Word to this purpose; the end of it is not only to save, but destroy, be∣ing the savour of death to some; and it is a fit instrument for such a work. An∣tichrists strength is in mens consciences; only this will pierce thither, Heb. 4. 12. God useth the Word for the destruction of Antichrist, these wayes: 1. It discovers him, his doctrine, his errors. 2. It hardens him. 3. It condemneth him, and passeth sen∣tence against him.

Notes

• * 1.1

  In Theologia principium du∣plex, Estendi & Cognoscendi, sive quo quid est aut cognosci∣tur; illud con, ti∣tuit scibile & objectum, hoc gignit scientiam, & perficit subjectum: illud est Deus, hoc Dei ipsius verbum, videlicet ut in Sacra Scriptura expressum & con∣signatum est. Hoornbeeckii Antisocinianismus l. 1. c 1. controv. 1. Sect. 1.
• * 1.2

  Of the Scri∣pture.
• c 1.3

  The Scri∣pture is called, The word of God, Ephes. 6. 1 Pet. 1. 15. The counsel of God, Act. 20. 27 The oracles of God, Rom. 3. 2. The Law of God, Psal. 1. 2. The minde of God, Prov. 1. 23.
• d 1.4

  It is called Word, because by it Gods will is manifested and made known, even as a man maketh known his minde and will by his words; It is also said to be The word of God, in regard, 1. of the Author, which is God himself, 2 Tim. 3. 16. 2. Of the Matter, which is Gods Will, Ephes. 1. 9. 3. Of the End which is Gods glory, Ephes. 3. 10. 4. Of the Efficacy, which is Gods Power, Rom. 1. 6.
• e 1.5

  So it is called the Bible or Book by an excellency, 'tis the only Book, as
• f 1.6

  August. de civit. Dei lib. 15. c. 23. Ita usus obtinuit ut sacra ista scripta, quibus tanquam tabulis perscripta est ac consignata Dei voluntas, nomine Scripturae per autonomosiam intelli∣gantur, Beza in Joh. 20. 9. The Scriptures exceed all other writings in divers respects; 1. Because all these writings were inspired by the holy Ghost, so were no other writings. 2. They contain a platform of the wisdom that is in God himself. 3. Because they were penned by the greatest, wisest, holiest men, the Prophets, Apostles, Evangelists. 4. They are more perfect, pure and immutable then any mans writings, Mat. 5. 24. 2 Tim. 3. 17. 1 Pet. 1. 23 M^r Bifield on Pet.
• * 1.7

  The princi∣pal Author of all Scriptures is God the Fa∣ther in his Son by the holy Ghost, Hos. 8. 12. 2 Pet. 1.
• * 1.8

  Acts 7. 50. 1 C••••. 11. 23.
• * 1.9

  The Father hath revealed, the Sonne con∣firmed, and the holy Ghost sealed them up in the hearts of the faithfull.
• * 1.10

  Exod. 4. 12. Deut. 18. 1••. 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ez••. 12. 25, 28. Rom. 1. 2. Isa. 58. 14. Evangelium di∣citur sermo Christi 3. Col. 16. Utroque re∣spectu, & Au∣thoris & mate∣riae, Davenan∣tius
• * 1.11

  Rainoldus in Apologia The∣sium de Sacra Script. & Ec∣cles.
• * 1.12

  Tria concur∣runt ut hoc dog∣ma recipiam, Scripturam es∣se verbum Dei. Esse quosdam li∣bros Canonicos, & Divinos, at∣que hos ipsissimos esse quos in manibus habemus. Primum est Ecclesiae traditio, quaeid affirmat, & ipsos libros mihi in ma∣num tradit; secundum est ipsorum librorum divina materia, tertium est interna Spiritus efficacia. Episc. Daven. de Iudic. con∣trovers. cap 6.
• * 1.13

  What the Di∣vine Authority of the Scrip∣ture is.
• * 1.14

  Formale ob∣〈…〉〈…〉 ge∣neraliter & ab∣solutè considera∣tum est divin•• revelatio in tota sua amplitudine accepta, seu divina authoritas cujuslibet doctrinae à Deo revelatae, sive ea scripta sit, sive non scripta. At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur, est ipsius Scripturae divina & canonica authoritas, Baronius adversus Turneballum.
• * 1.15

  The descripti∣on of the Scri∣pture. Rom. 1. 28. 2 Pet. 3. 15, 16. 2 Pet. 1. 20, 21.
• * 1.16

  2 Tim. 3. 16. Rom. 15. 5.
• * 1.17

  Scriptura est verbum Dei ejusdem volun∣tate à Prophetis, Evangelistis & Apostolis in li∣teras redactum, doctrinam de es∣sentia & volun∣tate Dei perfectè ac perspicuè ex∣ponens, ut ex eo homines crudi∣antur ad vitam aeternam. Gerh. de Script. Sac. ••o••. 1.
• * 1.18

  Scriptura est ex∣pressio quaedam sapientiae Dei af∣flata è Sancto Spiritu piis ho∣minibus, deinde monumentis lite∣ris{que} consignata. Pet. Martyr. loc. commun. l. 6. Scriptura est in∣strumentum di∣vinum quo Doctrina salutaris à Deo per Prophetas & Evangelistas tanquam Dei actuarios in libris Canonicis veteris & novi Te∣stamenti est tradita. Synop pur. Theol. Scriptura est instrumentum sacrum, quo doctrina divina ac salutaris à Deo per Prophe∣tas, Apostolos & Evangelistas sideliter, perspicuè a•• plenè in libris canonicis veteris a•• novi Testamenti est tradita. Walaeus lo••. commun. Vide Traict•• de L'escriture Saincte par Mestrezat. ••. 9. What power of humane understanding could have found out the incarnation of a God, that two Natures, a finite and an infinite, could have been concentred into one Person, that a Virgin should be a mother, that dead men should live again? D•• Taylor on Rom. 8. 9. 10. The Person and Offices of Iesus Christ the Mediator are both altogether wonderful, Isa. 9. 6. 1 Tim. 2 5. & 3. 16. God and man united in one Person, to unite God and man in one Covenant. The purity and integrity of the Law shew the Divinity of it, Mat. 22. 37. & 5•• ▪7. ch. per tot. and the sublimity of evangel••cal mysteries, Eph. 3. 8, 9, 18, 19. 1 Cor. 2. 7, 9. Rom. 11. 33.
• * 1.19

  The holinesse and purity of the Law of Moses, in that it accuseth and condemneth all men of sin, and prescribeth per∣fect righteous∣ness. Herein it surpasseth the laws of all Countreys, Common∣wealths, King∣doms what soe∣ver. M^r Per∣kins, How to live well.
• * 1.20

  Triplex ratio est, qua nobis innotescat sa∣crorum libro∣rum authori∣tas.
• * 1.21

  Prima Eccle∣siae testimoni∣um, eos libros approbantis, re∣cipientis & commendantis. Secunda interna Spiritus Sancti persuasio, eam ipsam authoritatem cordibus nostris ins••ulp••ntis, cert••que persuadentis. Terti•• ipsorum librorum, ut ita dicam, genius! Summum gradum obtinet testimonium Spiritus, in••imum verò testimonium Ecclesiae. Chamierus de Canone. l. 1. c. 1.
• * 1.22

  John 7. 18▪ and 5. 41. and 8. 50, 54. All other wri∣tings teach a man to place felicity at best in himself and in his own vertue. These lift up to God, and bid him place his felicity in him. Philosophers set their own names to the Books which they wrote against vain-glory, and therein sought it themselves. There are Lumina orationis in the Ser∣mons of the Prophets which surpas••e the eloquence of all the Heathen.
• a 1.23

  Augustine was so delight∣ed with the O∣ratory of Am∣brose, that he contemned the Scripture as neither learned nor eloquent e∣nough, yet a••∣terward whe•• he saw his own shallownesse, he admired the profundity of Gods holy ora∣cles, and held the stile of them very ve∣nerab••e.
• b 1.24

  Licet tam ver∣ba quam res ••manu••n••ibus suis Spiritus Sanctus dict••vit, attemperavit tamen & se cujusque amanuensis s••ylo & ••ujus{que} saeculi dialecto, unde alius est Iesaiae, alus Amosi stylus, Alia Mosis, alia Jobi, alia Davidis, alia Ezraei, Haggaei, Danielis, &c. Dialectus. Amama Anti-Barb. Bibl. l. 3.
• * 1.25

  Totus sermo •• medio sumptus est, vulgatus & usitatus, & quamvis altiori & grandisono genere uti pote∣rat Christus, ta∣men humili con∣tentus est. Lege Geneseos li∣brum, quàm sunt omnia submiss•••• Equidem arbi∣tror nullam lin∣guam, adeò in∣affectatam esse, adeò ••implicem & familiarem. Hin•• Dialogis∣mis, narratiun••••∣lis, similitudini∣bus plena sunt omnia Biblia. Hum••redus de Interpretatione linguarum, l. 2. p. 268, 269.
• c 1.26

  Hoc ego ingenuè prositeor, caput illud 53. Isa. ad ••idem Christianam me adduxisse. Johan. Isaac contra Lindan. Augustine heard a supernatural voice, saying, Tolle lege, tolle lege. He fi••st fell upon that place, Rom. 13. 12, 13. Confess. 8. c. 12.
• d 1.27

  Scriptura simpliciter absque probatione omnia dicit & affirmat; in aliis libris probantur omnia quae ibi dicuntur per rationes & argumentationes. Biblia affirmant Deum creasse coelum & terr••m: affirmat mundum habuisse prin∣cipium, & nihil probat; hoc significat illum qui loquitur in Bibl••is & dicit ista verba, esse tantae Authoritatis, quod ei debet credi simplici verbo fine aliquo probatione. Raimund. de Sabund. in Theol. naturali.
• e 1.28

  Moses multum dicit, sed nihil probat.
• * 1.29

  Vide Voe••. Thes. de Ratione Humana in Rebus Fidei, & pr••cipuè Vedel. Rationale Theol. lib. 2. cap. 6. & lib. 3. cap 17. & per totum.
• * 1.30

  Est Divinatio, ergo sunt Del. T••lly.
• * 1.31

  The fore-tel∣ling of future things is an e∣vident sign of a Divinity, and for that cause this kinde of prediction is called Divina∣tion; as if to tel what events are to happen, were a proper sign of a Divi∣nity or Deity; See S^r Walter Rawleighs Ghost, l. 1. c. 12 If there be a God, he ought to be worship∣ped, & he can∣not be worship∣ped, unlesse he manifest him∣self unto us, as he hath done in the Scripture. Vide Kimedoncium de Scripto Dei verb. l. 2. c. 16. The Lord is therefore careful to set a Star or Sclah to the fulfilling of predictions▪ thirty times in the New Testament it is said, Then was fulfil∣led, that which was fore-told by such a Prophet, Idoneum testimonium Divinitatis, veritas Divinationis. Tertullianus Apolog. c. 10.
• f 1.32

  Cyrus was prophesied of an hundred years before he was born. Isa. 44. 28. Iosias three hundred before his birth. 1 King. 13. 2.
• g 1.33

  The Oracles of the Gen∣tiles needed Delio natatore, the swimmer Apollo to expound them. Verba oraculorum fermè ambigua, & quae fac••lè interpretationem ex qualicunque eventu acciperent. Cicero de Divinatione. 2. Utrum eorum accidisse••, inquit, verum oraculum fuisset. Grotius do veritate Religionis Christianae. lib. 4.
• * 1.34

  The predictions of the Prophets differ much from the devillish Prophe∣cies of the Heathen.
• * 1.35

  Deu. 17. 15, 16 Psalm 2.
• * 1.36

  The Promises and Threat∣nings exceed the limits of any mortal power, to be∣stow or inflict everlasting life and death, and to assure the accomplish∣ment, this is the only rea∣son, The Lord hath spoken, or, The zeal of the Lord of hosts will do it.
• h 1.37

  Primum quod∣que verissimum. Tertul. The Jewish Nation was the most ancient of all, therefore the Scripture which was delivered to them▪ Cameron de verbo Dei.
• i 1.38

  Between Or∣pheus his wri∣tings, which was the Hea∣thens ancient∣est Poet, and Moses, are at least five hundred years. B. Andrews. Moses antiquissimus & fidelissimus Historicus. Erpenius. Vide Vossium de Phi∣lologia. l. 10. & Simson Parascev. ad Chron. Cathol. c. 1.
• k 1.39

  M^r Burroughs on Hosea. Hoc primum est omnium cantico∣rum quae fuisse unquam facta, vel cantata, sive in sacris, sive in exoticis literarum monumentis proditum sit. Sims. Chron. Ca∣thol. par. 10.
• l 1.40

  See the pow∣erfull working of it in Pha∣raoh, Foelix, those in Acts 2. 37. & 41. See Rom. 1. 16. 1 Cor. 2. 3. & 14. 25. Isa. 11. 6, 7, 8, 9
• * 1.41

  Heb. 4. 12. Ps. 19. 7.
• m 1.42

  Non movent, sacrae literae, sed non persuadent cogunt, agitant, vim inferunt. Legis rudia verba & agrestia, sed viva, sed animata, flamm••a, acul••ata, ad imum spi∣ritum penetrantia, hominem totum potestate Mirabili transformantia. Picus Mirandula ad Hermolaum Barbarum.
• n 1.43

  They did, as it were, Transcribere animas, pub∣lish their own faults. D^r Pre∣ston. They dispraise all mankinde, abase man and make him the vilest of all creatures ex∣cept the de∣vils. 1 Tim. 1. 13. Revel. 22. 8.
• o 1.44

  Matth. 9. 9. The Writers of the Scriptures wrote them when the world bare greatest hatred against them, and yet never any durst write a Book against Moses in his time, or against the Gospel in these dayes.
• * 1.45

  Acts 4. 13. Dan. 1. Exod. 5. 2. Levit. 18. 3. Ezek. 8.
• p 1.46

  Solls Canonicis d••b••tur fides Caeteris omnibus judicium. Lu∣therus.
• q 1.47

  Incredibilis quaedam & pla∣nè divina conspi∣ratio, at{que} con∣cordia tot viro∣rum, qui diversis locis, temporibus, linguis, occasio∣nibus sacra volu mina conscripse∣runt, ut non tam ipsi Scriptores diversi, quam u∣uius Scriptoris diversi calami fuisse videantur. Bellar. Tom. 10. d•• verbo Dei l. 1 c. 2.
• * 1.48

  Amicae sunt Scripturarum li∣tes.
• * 1.49

  The Socinians hold Dari in Scriptura res le∣viores, minoris & nullius mo∣menti, in quibus Scripto∣res sacri facilè errare potuerint, & dissidere inter se atque pugnare; whom Hoorn∣beck. in his An∣tisocinianis∣mus confutes. l. 1. c. 1. controv. 1. Sect. 1. & 2. &c. This is one of the three hundred sixty seven places, or as others ••eckon three hundred and seven∣ty which are cited out of the Old Testament, in the New, D^r Prideaux on Acts 23. 5. See Bifield on 1 Pet. 1. 16
• r 1.50

  Ezechiel prophetans in Babylone concordat cum Ieremia prophetante in Iudaea. See D^r Hals Passion Sermon.
• * 1.51

  2. Arguments extrinsecal; acts of God, and works of his providence about the Scri∣ptures. Num. 11. 9. & 20. 10. Mark 16. 20.
• * 1.52

  Joh. 3. 2. & 2. 23. & 10. 37. Acts 5. 12. Joh. 5. 36.
• * 1.53

  In caecitate & surditate natis, Christus videndi & audiendiusum, non quem amiserant reddidit, sed largitus est omniuo no∣vum. Deambulavit super ••umentes undas, ut nos super solidam terram: imperavit ventis, mari, tempestati, & parucrunt di∣cto. Expulit daemones ex humanis corporibus, abstulit l••pram, roboravit membra, & compages humani corporis dissolu∣tas, sanavit omne genus morborum, reddidit lucem & vitam mortuis. Lod. Viv. de veritate Fidei Christ. lib. 2. cap. 12.
• * 1.54

  Many of the Bibles were ta∣ken from Chri∣stians, and burnt in those cruel persecuti∣ons ••nder Dio∣clesian and Maximinianus his Collegue. Deut. 31. 24. Jer. 36. 23, 27, 28. & ult.
• t 1.55

  Veritas odiunt parit.
• u 1.56

  Cartwright in his Preface to the Confutation of the Rhem. Annotations on the New Testament.
• * 1.57

  Tertullian said, That Gospel must needs be good which Nero persecu∣ted.
• x 1.58

  Many delivered the Bible to the Emperour to be burned, whence the name of Proditores & Traditores Bibliorum. Sanguis Martyrum semen Ecclesiae. Foecundi sunt Mar∣tyrum cineres. Vide Lod. Viv. de verit. 1. Fid. lib. 2. cap. 19. de verb. 1. People by seeing the sufferings of the Martyrs came more to look into and understand that profession then formerly, which made them patiently endure such tor∣ments.
• * 1.59

  Qui enim scit illum, intelligere potest non nisi grande aliquod bonum à Nero∣ne damnatum. Terrul. Apolog. cap. 5.
• * 1.60

  A precious Gospel that was purchased by the bloud of Christ, and sealed with the bloud of Martyrs.
• * 1.61

  Miracula quae sunt à Deo, mu••tis notis di∣stinguuntur à fictis miraculis daemo••••m. Nam daemon, ut qui Deum odit, & nos à Deo vellet avertere, omnia quaecunque potest Divina aemula∣tur: Et tanto accuratius mira∣cula, quod videt eam rem maximè ad potentiam Divinitatis accedere, quae est supra naturam. Lod. Viv. de verit. Fid Christ. l. ••. c. 13. Mira∣cula has habent notas rei ipsius, veritas, essentia, qualitas, modus actionis, causa efficiens, causa movens ante rem, finis. Ad hos tanquam ad lapides Lydios examinanda sunt miracula, tum Christi & sanctorum, nempè divina: tum ficta & diabolica. Idem. ibid. vide plura.
• y 1.62

  They are Miranda non miracula. A ma••vel or wonder is nature mightily improved; a mira∣cle is nature totally cross'd, if not contradicted. If miracles be ceased, yet marvels will never cease. D^r Hals Select Thoughts.
• z 1.63

  There were six hundred thousand wit∣nesses of the Seas rising up in wals. Deut. 4. 3. See Mat. 27. 45.
• a 1.64

  See D^r Willet on Exod. 7. 9. what a miracle is, and how true and false miracles differ: And D^r Prideaux on Psal. 9. 16. the distinction between miracles, signs, prodigies, and Portenta, out of Aquinas. Christi miracula tanta & tam manisesta suerunt orbi, ••t nulla unquam gens fue∣rit, vel tam impudens, vel tam Christo inimica & infensa, ut ea sit negare ausa. Itaque Gentiles, Iudaei, Agareni, omnes grandia & mirabilia esse edita opera consitentur, sed alii alias in causas referunt. Agareni Deum authorem illorum fatentur, Iudaei & Gentiles daemonem. Sed res ipsa clamat apertissimè, Deo authore atque approbatore illa omnia esse acta. Lod. Viv. de verit. Fid. Christ. l. 2. c. 13.
• b 1.65

  When many agree in a thing, and they wise and learn∣ed men, and one generati∣on after ano∣ther, this is much. All those generally which professe Christian Religion, consent in this main truth.
• * 1.66

  To which te∣stimony these things give weight.

  1. To them were commit∣ted the Oracles of God, Ro. 3. 2

  2. They have constantly pro∣fessed the truth in great mise∣ry, whereas by the only denying thereof they might have been partakers both of liberty and rule. 3. Notwithstand∣ing the High-Priests and others persecuted the Prophets, while they lived, they yet received their writings, as Pro∣phetical and Divine.
• c 1.67

  Vide Croii observat. in Novum Testamentum, cap. 15. By universal tradition we know much better that those Books were written by Christs Disciples (who are sufficient witnesses of what he taught) then the Aristotelians know that these were Aristotles works; or the Academicks knew Plato's; since Christians have both kept them with more care, and in the acceptance of them used more caution, as thinking them so much more important. My L. Falkl. Reply concerning the infallibility of the Church of Rome, part. 2.
• * 1.68

  Ecclesia totum mundum conver∣tit sanguine & oratione. Luther. Christian Religion's chiefest glory is, that it increaseth by being persecuted, and hath that ad∣vantage of the Mahumetan which came in by force.
• * 1.69

  In the two Dominions of France, and the seventeen Pro∣vinces, within the space of little more then five years under Charles the ninth of France, and Philip▪ the second of Spain, two hun∣dred thousand suffered as Martyrs. See Foxes Martyrology, Meteranus de rebus Belgicis, and Fullers prophane State, of the Duke of Alva, p. 440.
• d 1.70

  A Martyr an∣swered Bishop Bonner, My Lord I cannot dispute, but I can die for the truth.

  Iohn Hus said, when he had a Cap of paper, wherein were 3 devils pain∣ted with the title Haerefiar∣cha, Shall I grudge to wear this paper Cap for Christ, who wore a Crown of Thorns for me?
• e 1.71

  In the Primitive times they were wont to call Martyrdom by the name of Corona Martyrii, the Crown of Martyrdom; and Stephen the Protomartyr had his name in Greek from a Crown. Erant torti torquentibus fortio∣res. Cyprian.
• * 1.72

  Reformati lig∣neas sanctorum Papistae vivas Dei comburunt Imagines. Qui primi relictis patriis ritibus ac lege, qui abjectis & repudiatis rebus omnibus, quae solent esse hominibus in vita gratissima & charissima, Christum sunt sequuti, qui ilii no••a atque admirabilia dicenti fidem tribuerunt, gravia, dura praecipienti obedierunt, denique cervices suas obtulerunt pro illius Doctrina & Gloria, aliquid certè in co majus & excellentius animadverterunt humana sapientia & potentia. Lod. Viv▪ de verit. Fid. Christ l. 2. c. 14.
• f 1.73

  Non paena sed causa facit Mar∣tyrem.
• g 1.74

  Lib. 2. c. 25. Meminerunt Mosis & Diodo∣rus Siculus & Strabo, & Pli∣nius, Tacitus quoque, & post eos Dionysius Longinus de Sermonis sub limitate. Iam∣nis autem & Mambris qui in Aegypto Mosi restiterunt prae∣ter Talmundi∣cos Plinius & Apulcius. Gro∣tius de verit. relig. Christ.
• * 1.75

  Bish. Andrews in his large ex∣position on the ten Command∣ments.
• h 1.76

  Credite me vo∣bis folium reci∣tare Sybille.
• i 1.77

  Vid. Spanhem. Dub. par. 2. Dub. 34. Sect. 6, 7.
• k 1.78

  Exercit. 1. ad Annal. Bar.
• * 1.79

  Isa. 8. 20. Psal. 19.
• * 1.80

  The Authors often testifie that they speak not of them∣selves, or by any humane instinct, but from Gods command and the Spirit in∣spiring.
• l 1.81

  Christ com∣mends Moses, the Prophets and Psalms, by which names are meant all the Books be∣longing to the Canon of the Hebrews.
• m 1.82

  The holy Ghost inward∣ly witnesseth in the hearts of the faithfull, that the Scri∣ptures are the Word of God, 1 Joh. 2. 20, 27. 1 Cor. 2. 10, 11, 12. & 12. 3. Joh. 16. 23. & 14. 26. Isa. 51. 16. Isa. 59. 21. Rom. 8. 16. The inspiration of the Spirit is considered as an efficient cause, which disposeth our faculties to believe the truth, and not as an argument of the truth. The Pelagians say, The faculties of the soul are well enough di∣sposed to understand and believe the things of God without the inward inspiration and illumination of the Spirit.
• * 1.83

  Scripturam tan∣quam mortuam literam intuen∣tur & meros spiritus inflatis buccis crepant, interim tamen neque verbum, neque Spiritum retinentes. Hic autem audis Paulum Scri∣pturae testimo∣niis, ut firmissi∣mis, potissimum nit••, &c. Luth. in 1 Cor. 15. 3, 4. Quocirca noli esse immodicus jactator Spiri∣tus si non aper∣tum & exter∣num verbum habueris, neque enim bonus e∣••••, qu••m ja∣ct••s, Spiritus, sed ipsissimus Diabolus. Id. ibid. Omnes homines quantumvis illustrati Spiritu sancto, tamen manent disci∣p••li ••erb••. Luth. Tom. 4. The work of the Spirit now is not to perfect Scripture, or to adde any thing to its discovery, or to be •••• st••a•• of a Scripture where it is wanting, much lesse where the Scripture is: But to remove the darknesse from our understanding, that we may see clearly what the Scripture speaks clearly: Before the Scripture was perfected, the Spirit did enlighten the Prophets and Pen-men of Scripture both wayes. But now I know no teaching of the Spi∣rit, save only by its illuminating •••• sanctifying works, teaching men no new lesson, nor the old without book, but to read with understanding what Scripture, Nature, Creatures and Providences teach. M^r Baxters Saints everla∣sting Rest, Part 1. Sect. 51.
• n 1.84

  1 John 3. 8.
• * 1.85

  1 John 2. 20.
• * 1.86

  Fides Christiana non acquiritur sed in∣funditur.
• n 1.87

  Leviculum est quod objiciunt qui contra senti∣unt. Si omnis Scriptura Divi∣nitus sit inspirata, sequuturum inde etiam Graecorum & Gentilium Scripturas esse divinitus inspiratas; nam ut benè respondet Theophylactus, oportebat eos novisse quod Paulus ante dixerat, Sacras literas nosti. Rivet. Isag. ad Script. Sac.
• o 1.88

  Aliud sanè Prop••••tas hoc vel illud scripsisse, aliud verò scripsisse ut Prophetas. Spanhem.
• * 1.89

  Vide Lod. Viv. de verit. Fid. Christ. l. 5. c. 1.
• p 1.90

  Nothing crosseth hu∣mane wisdom more then the Scripture. Authoritas sine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scri∣ptur••.
• * 1.91

  Illud authenti∣cum dicitur, quod sibi sufficit, quod se commen∣dat, sustinet, pro∣bat, & ex se si∣dem ac authori∣tatem habet. Whitaker.
• q 1.92

  Every princi∣ple is known by it self.

  The Scripture is the primum credendum, the first thing to be believed; we must be∣lieve it for it self, and all other things for their con∣formity with it.
• r 1.93

  Eccius rec∣kons this a∣mong hereti∣cal Assertions. Major est Scripturae, quam Ecclesiae Authoritas.
• s 1.94

  Nisi Deus hominibus placuerit non erit Deus, said Tertullian 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.
• * 1.95

  Spiritus sanctus Spiritus verita∣tis, loquitur sem∣per in Scriptura; in Ecclesia verò quandoque Spi∣ritus humanus, spiritus erroris. Rainoldus, Thesi. 3. l. 11.
• t 1.96

  See Chami••rs sixth Book de Canone, divers Chapters, and M^r Pembles Vindiciae Gra∣tiae, pag. 207. to 222.
• u 1.97

  Superfluus mihi labor vide∣tur eorum, qui adco sollicite illud quoad nos inquisiverunt: quia n•• cogitari quidem potest ulla corum libro∣rum authoritas, nisi quoad nos. Cham.
• x 1.98

  Matth. 28. 20 & 18. 20. John 15. 26. & 16. 13.
• y 1.99

  Scriptura est vel ipsa scriptio, & literarum per lineas cer∣tas, pictura: vel ipsa doctrina per eas Scripturas significata, & in iis literis contenta: Scriptione fatemur Ecclesiam esse anti∣quiorem, sed negamus esse antiquiorem ea doctrina, quae significatur ea scriptione. Chamier. Tom. 1. l. 1, c. 22.
• z 1.100

  Fuit Scri∣ptura ante Moysen materialiter non formaliter.
• * 1.101

  Quibus lect is verbis adeo ex∣ultant, quasi re∣perissent id quod pu••••i in faba se reperisse clami∣tant: tamque considenter, ac ••i ad plenum victo∣riae fructum sola triumphi gloria deesset. Cha∣mierus.
• a 1.102

  So Musculus, Calvin, Peter Martyr and Whitaker ex∣pound those words; observe the compositi∣on of the word, it signifieth to move with other things.
• b 1.103

  Gerson saith, he taketh the Church for the Primitive Church, and that Assembly which saw and heard Christ.
• c 1.104

  Ecclesi•• non habet magisteri∣••••m supra Scri∣pturas, sed Mini∣sterium circa Scripturas.
• * 1.105

  There are two causes why the Apocrypha are cast out of the Canon. 1. External, the Authority of the Church decreeing, and the quality of the Au∣thours. 2. Internal, the style, the fabulous and wicked things. Chamier.
• d 1.106

  Ecclesiae, id est, Romano Ponti∣fici vel soli, vel cum Conci∣lio magisteri∣um tribuunt summum, adeo ut solennis sit apud eos formula, indicet magister sidei. Amesius.
• e 1.107

  D^r Chalonero Credo Ecclesiam Catholicam. Ecclesia dicitur Fundamentum metaphoricè & impropriè, fundamentum secundarium.
• f 1.108

  Rivet and D^r Preston. De sensu horum verborum vide Cameronis myrothecium, & Collocationem Rainoldi cum Harto, c. 8. p. 557.
• g 1.109

  An allusion (saith Bedel) to the Bases and pillars that h••ld up the veils or curtains in the Tabernacle.
• * 1.110

  That distin∣ction of Au∣thoritative in se, but not quoad nos is ab∣surd, because the Authority the Scripture hath, is for and because of us.
• h 1.111

  D^r White of the Church. The Spirit witnesseth, the Scripture co-witnesseth, and the Church sub-witnesseth.
• i 1.112

  Ut olim Cali∣gula, occlusis omnibus horr••is, publicam populo inediam & fa∣mem, ita illi ob∣turatis omnibus fo••tibus verbi Dei, sitim populo miserabilem in∣duxerant. Illi hominibus fa∣mem, ut ait A∣mos Propheta, si∣tim{que} attulerunt: non famem panis non si••im aquae: sed audiendi ver∣bi Dei. Juel. in Apol. Eccl. Ang Scio maximam partem Galiorum qui appeliantur Catholici, ita abstinere à Bibliorum lectione u•• mul∣tos viderim & audiv••rim, qui Deo gratias agerent, quod libros illos nunquam contigissent, & se id diligemer in posterum cura∣turos ne id fa••••rent, etiam juram••nto adhibito protestarentur: non al••a ratione permoti quàm Romana prohibitione, & pe∣riculi metu quod eis à suis concionatoribus & confessoribus incutiebatur. Rivet. Apologet. pro vera pace Eccles. pag. 249.
• k 1.113

  Scripturae ob∣scuriores sunt, quam ut possint •• Laicis intelli∣gi. Bellarm. & Rhemist. Praefat. in No••. Test. & Annot. in Act. 8. 31. & in 1 Cor. 14
• l 1.114

  Populus non solum non cape∣r••t fructum ex Scripturis, sed etiam caperet detrimentum, ac∣••••peret enim fa∣cillimè occasio∣nem errandi. Bellarm. de verbo Dei, l. 2. c. 15.
• m 1.115

  Si populus rudis audiret, lingua sua vulgari legi ex Canticis Cantico∣rum, Osculetur me osculo oris sui, Et: Laeva ejus sub capite m••o, & dextera illius amplexabitur me, Et illud Oseae: Vade & fac tibi silios fornicationum; N••••non adulterium Davidis, incestum▪ Thamar, mendacia Judith, & qu••madmodum Joseph fratres suos inebriavit, Sara, Lea & Rachel dederunt ancillas v••ris suis in concubinas, & multa alia ••orum, quae in Scripturis magna cum laude comm••morantur, vel provocaretur ad hujusmodi imitanda, vel comemneret sanctos Pa∣triarchas ut olim Mani••haei, vel putarent mendacia esse in Scripturis. Bellarm. de verbo Dei, lib. 2. cap. 15. Audivi ab homin•• fide digno, ••um in Angli•• à Ministro Calvinista in templo legeretur lingua vulgari capitulum 25 Ecclesiastici: ubi multa dicun∣tur de malitia mulierum; surrexisse foeminam quandam, atque dixisse, Istudne est verbum Dei? immo potius verbum Diaboli ••st. Bellarm. ibid. Hujus historiae fides omnis penes sit bonum illum virum, à quo Bellarminus eam ac∣c••pit. Whitakerus.
• * 1.116

  The Scriptures were written to give knowledge to the simple, and wisdom to the unlearned, Psal. 19. 7. Prov. 1. 4. That is a spe∣cial promise Isa. 35. 8. for this purpose.
• * 1.117

  Origen being but seventeen years old had a fervent desi••e to be mar••y••ed for Christ, and writes thus to his father Leonides (who suffered in the fifth Persecuti∣on) Cave tib•• ne quid propt••r nos aliud quam Martyrii con∣stanter faciendi propositum cogi∣tes. His fa∣ther brought him up from his youth most studiously in all good literature, but especially in the reading and exercise of holy Scri∣pture, wherein he had such inward and mystical speculation, that many times he would move questions to his father of the meaning of this or that place in the Scripture. Insomuch that his father divers times would uncover his brest being asleep and kisse it, giving thanks to God which had made him such a happy father of so happy a childe. Fox••s Acts and Monum. vol. 1. pag. 70.
• * 1.118

  Davenant. de∣terminat. 39.
• n 1.119

  Vorstius in his answer to Bellarmine joyns these two together, the promiscu∣ous reading of the Scripture, and the turn∣ing of it in linguas vernacu∣las.
• o 1.120

  Daven. deter. Quest. 39. & in c. 3. Epist. ad Colos. v. 16. Ingratas esse Ecclesiae Romanae editiones vernaculas inde apparet, quod in illis locis ubi Pontisicis maxime obtinent placita, ut in Hispania, non procurant Pontisicii homines tales editiones, & ab aliis procuratas ferro & flammis prosequuntur. Ames. Bellarm. enerv. c. 3. See Col. 4. 16. & 1 Thes••. 5. 27. 2 Joh. 13. 14.
• * 1.121

  Scripturae scrip∣tae sunt ut inde p••tamus illumi∣nationem mentis quoad credenda, directionem vitae quoad agenda.
• p 1.122

  Quod omnes tangit, ab omni∣bus tractari de∣b••t.
• q 1.123

  Whitaker. contr. 1. quaest. 2. c. 14. makes mention of ve∣ry ancient Eng∣lish Translati∣ons, and Turre∣tine of old French Tran∣slations. Vide Estium ad 2 Tim. 3. 15.
• r 1.124

  The word of God was writ∣ten by the Prophets and Apostles, Lin∣guis vernaculis, viz. to the He∣brews in He∣brew, to the Greeks in Greek.
• s 1.125

  Vide Cajeta∣num in 1 Cor. 14.
• t 1.126

  Vernaculum teste. V••lla ••leg. lib. 1. cap. 5. dicitur, quod est domi nostrae, vel in nostra patria natum; ut lingua vernacula, quae vulgo dicitur lingua materna, dictum à verna, qui est servus ex ancilla, domi nostrae natus. Ebr••is er∣go lingua Ebraea fuit vernacula, Graecis Graeca, Lati••is Latin••. Hoc tempore nulli sunt populi, quibus vel Hebraea, vel Graeca pura, vel Latina lingua sunt vernacula. Rive••. Isag. ad Sac. Script.
• u 1.127

  Prov. 8. 9. By a man of understanding •••• meaneth e∣very one that is ••odly, as by the ••••ol the wicked
• x 1.128

  Consectary. 〈◊〉〈◊〉 omnes 〈◊〉〈◊〉 illud quod Scriptum est▪i▪ Scrutamine ••••ripturas, ••ri∣••••••••••..
• y 1.129

  See M^r Tor∣sh••ls Womans Glory, Cha. 11. about womens reading of the Scripture.
• * 1.130

  The Churches of Africk had this custom, as Augustin shew∣eth, first, they read a Lesson out of the Pro∣phets, then out of the Epistles and Gospel, with a Psalm between.
• * 1.131

  Act. 17. 11. Lectio Mosis Sabbathina per∣antiqua est. Tempore Christi & Apostolorum usitatam fuisse li∣quet, Act. 15. 21 Buxtorf.
• * 1.132

  A man may be converted by reading, as Luther saies he was; and Iohn Huss by reading of Wickliffs books. There is a blessing that may be looked for by reading, Rev. 1. 3. But this is very rare. M^r Fenner on Rev. 3. 1.
• * 1.133

  The Scripture doth expressely mention Ba∣ruch to have read the word in a Church-assembly without adjoyning any interpretation to it, Ier. 36. 6, 7. The very reading of the Word it self was an Ordinance in the Church of Israel, though no exposition followed, Deut. 31. 11, 12. 13. Deut. 27. 14. to 26. M^r Cotton, Singing of Psalms a Gospel-Ordinance, Chap. 11.
• * 1.134

  Christus Scriptu∣ras scrutari ju∣bet, vel potius Iudaeis hoc te∣stimonii perhi∣bet, quod illas scrutentur. Joh. 5. 39. Zepperus.
• z 1.135

  Scripturam sa∣cram à legendo Cara ••oc••••t & Mic••a, quo•• in ea legenda, cog∣noscenda, operae non parum ac temporis pon••n∣dum sit. Ideo praecipiunt, ut ••omo annos aeta∣tis suae dividat in tres' partes, quarum tertiam lectio••i tri∣buat sacrarum l••terarum. D••u∣sius Ebraic. quaest. Karaim lectores Scripturae sacrae secta olim fuit, quae nudo textui biblico addicta erat, ac Traditiones om∣nes rejiciebat. Buxtorf. de Abbreviat. Hebr••i••.
• a 1.136

  Benè orasse est benè studuisse, Luther. He hath studied well who hath prayed well.
• * 1.137

  M^r Pemble of the Persian Monarchy. In reading of the Scriptures men must read not here and there a Chapter (except upon some good occasion) but the Bible in order throughout, and as oft as they can, that so by little and little they may be acquainted with the Histories, and the whole course of the Scriptures. Rogers Treat. 3. c. 12.
• h 1.138

  Verbum Scri∣ptum est obje∣ctum fidei adae∣quatum, primum fundamentum, à quo capit initi∣um, & ultimum illud in quod re∣solvitur. Ame∣sius de Circulo Pontificio.
• * 1.139

  Prima veritas est fidei obje∣ctum formale quo; & Deus ipse sive absolute, sive in Christo est ejusdem obje∣ctum formale quod. ••d. ibid.
• * 1.140

  Divinas Scri∣pturas saepius lege, imò nun∣quam de mani∣bus tuis sacra lectio deponatur. Hieron. ad Nepotian. de vita Cleric.
• c 1.141

  Bifields Di∣rections for private reading the Scriptures. See Practice of Piety, p. 314.
• * 1.142

  What medita∣tion is. See M^r Fenner on Hag. 1. 5. A young Di∣sciple asking an old Rabbi, Whether he might not have time to learn the Greek Tongue, he said, If he would doe it neither by night nor by day, he might, because by night and day he was to study the Law, Ps. 1. 2.
• c 1.143

  Meditatio est actus religionis seu exercitium spirituale, quo Deum & res divinas intenta, experi∣mentali, & effectuosa cognitione recordamur, nobisque applicamus. Voetius.
• * 1.144

  4 Consectary.
• * 1.145

  Some gave five marks for a Book. Fox.
• * 1.146

  Quo juniores eo perspicaciores. Salmeron.
• * 1.147

  5 Consectary.
• f 1.148

  Speculative and practical Atheists. Speculative Atheism in the judgement consists in maintaining corrupt principles: Practical, in going on in wayes which deny Gods Attributes. It argued a prophane spirit in Politian, who said, That there was more in one of Pindars Odes then all Davids Psalms.
• g 1.149

  Iis, qui maxi∣mè sibi Christia∣norum, Catholi∣corum nomen venditant, nihil tam solenne est, tamque vulga∣tum, quam Scri∣pturas calumni∣ari. Chamier.
• h 1.150

  Quam verè di∣xerit olim Poly∣dorus Virgilius, Doctores quos∣dam Pontificios sacras literas, quo volunt, re∣torquere, instar sutorum, qui sor∣didas pelles suis dentibus exten∣dunt.
• i 1.151

  Pasce oves meas, hoc est, re∣gio more impera. Thomas ex A∣ristotele, Patri∣bus, Conciliis, & barbara Bi∣bliorum versio∣ne magnum illud System•• compi∣lavit, cui titulum Summae fecit: Liber sententiarum & Summa Thomae, tanquam duo Testamenta, in pulpita introducti sunt. Amama.
• k 1.152

  Cum Mose ••ugnant, cum Prophetis, cum Apostolis, cum Christo ipso, ac Deo Patre & Spiritu sancto, qui sacras literas & oracula divina contemnunt. Bellar. de verb. Dei. l. 1. c. 2.
• l 1.153

  D•• Clerk.
• m 1.154

  D^r Rainolds against Hart.
• n 1.155

  D^r Iones his Remonstrance. See S^• Iohn Temple of the Irish Rebelli∣on, pag. 108.
• o 1.156

  Non d••bet Scriptura qua∣cunque occasione detorqueri à ge∣nuino sensu. Imò quod••mmodo foedius est, ••itan∣do detorqu••re: quia indicium est, nos tum Scriptur is abuti ad arbitrium & tanquam regu∣lam Lesbiam pro nostro com∣modo ••uc illuc de••orquere. Hoc verò quum sem∣per verum est, tum maximè in disputatione: quantum enim illud ••rime•• est, ut qui aliorum me••d••••i•• refutare profitetur, ipse se ita gerat, ut falsarius appellari possit! Chamier. de Canone, lib. 8. c. ••. How the Jews wrest and pervert places of Scripture. See Dilheri Electa, l. 1. c. 15. Dum Scripturas interpretari aggred••••ntur, Coriban∣tum s••mn•••• & imaginationes, non hominum sanorum expositiones afferunt. Buxtorf Syntag. Iudaic. c▪ 1. Satan indeavours in this later age to enervate the Word two wayes, 1. In labouring to weaken the Authority of the Old Testament, 2 Tim. 3. 15. given by inspiration, and profitable go together. 2. Men deny all consequences out of Scripture, will have nothing Scripture but what is there in so many words, Matth. 2. ult. Iames 3. 5. See Iohn 5. 39. There were no other Scriptures to search then but only those of the Old Testament, for none of the New were written till after Christs Death and Resurrection. See M^r Cooks Font uncovered for In••ant Baptisme, pag. 24, 25.
• * 1.157

  Hujus generis inter Papistas, sunt brevia collo appensa Ave Maria cum Oratione Dominica in globulis, a•• certum numerum recitat••. Ames. lib. 4. de Conscientia, cap. 23.
• * 1.158

  Iud••i Evange∣lium dici vo∣lunt, qua••i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aven Gilion, id est, mendaci∣um seu in••quit••∣tem voluminis. Gualtperius. 1 Cor. 1. 22.
• * 1.159

  6 Consec••ary.
• * 1.160

  It is a gradati∣on. Luk. 16. 31.