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.

THE FIRST BOOK. OF THE Scriptures. (Book 1)

CHAP. I. Of Divinity in General.

IN the Preface or Introduction to Divinity, six things are to be considered, 1. That there is Divinity. 2. What Divinity is. 3. How it is to be taught. 4. How it may be learnt. 5. Its opposites, 6. The Excellency of Di∣vine Knowledge.

I. That there is Divinity.* 1.1

That is, a Revelation of Gods will made to men, is pro∣ved by these Arguments.

• 1. From the natural light of Conscience, in which* 1.2 (we being unwilling) many footsteps of heavenly Know∣ledge and the divine Will are imprinted.
• 2. From the supernatural light of Grace; for we know that all Divine Truths are fully revealed in Scripture.
• 3. From the nature of God himself, who being the chiefest good, and therefore most* 1.3 Diffusive of himself, must needs communicate the Knowledge of himself to reasonable creatures for their Salvation, Psal. 119. 68.
• 4. From the end of Creation; for God hath therefore made reasonable creatures, that he might be acknowledged and celebrated by them, both in this life, and that which is to come.
• 5. From common Experience; for it was alwayes acknowledged among all Nati∣ons, that there was some Revelation of Gods will, which as their Divinity, was esteemed holy and venerable, whence arose their Oracles and Sacrifices.

II. What Divinity is.* 1.4

The Ambiguity of the Word is to be distinguished.

Theology or Divinity is two-fold, either first, Archetypal, or Divinity in God,* 1.5 of God himself, by which God by one individual and immutable act knows himself in himself, and all other things out of himself, by himself. Or second, Ectypal and communicated, expressed in us by Divine Revelation after the Patern and Idea which is in God, and this is called Theologia de Deo, Divinity concerning God, which is after to be defined. It is a Question with the Schoolmen, Whether Divini∣ty be Theoretical or Practical, Utraque sententia suos habet autores. But it seems (saith Wendeline) rather to be practical, 1. Because the Scripture, which is the fountain of true Divinity, exhorts rather to practice then speculation. 1 Tim. 1. 5. 1 Cor. 8. 3. & 13. 2. Iam. 1. 22, 25. Revel. 23. 24. hence Iohn so often exhorts to love in his first Epistle. 2. Because the end of Divinity, to which we are directed by pra∣ctical precepts, is the glorifying of God, and the eternal salvation of our souls and bodies, or blessed life, which are principally practical. Wendeline means (I con∣ceive) that the blessed life in Heaven is spent practically, which yet seems to be otherwise. Peter du Moulin in his Oration in the praise of Divinity, thus determines the matter: That part of Theology which treateth of God and his Nature, of his Simplicity, Eternity, Infinitenesse, is altogether contemplative, for these things fall not within compasse of action: that part of it which treateth of our manners, and the well ordering of our lives, is meerly practick; for it is wholly referred* 1.6 unto action. Theology is more contemplative then practick, seeing contemplati∣on is the scope of action; for by good works we aspire unto the beatificall vision of God.

Theology amongst the Heathens did anciently signifie the Doctrine touching the* 1.7 false worship of their gods; but since it is applied, as the word importeth, to signi∣fie the Doctrine revealing the true and perfect way which leadeth unto blessednesse. It may briefly be defined, The knowledge of the truth which is according to godli∣ness, teaching how we ought to know and obey God, that we may attain life ever∣lasting, and glorifie Gods name: or thus, Divinity is a Doctrine revealed by God in his Word, which teacheth man how to know and worship God, so that he may live well here and happily hereafter.

Divinity is the true wisdom of divine things, divinely revealed to us to live well and blessedly, or for our eternal Salvation. Logica est ars benè disserendi, Rhetorica ars benè loquendi, Theologia ars benè vivendi. Logick is an art of disputing well, Rhe∣torick of speaking well, Divinity of living well, Tit. 2. 11, 12. Iam. 1. 26, 27. It is such an art as teacheth a man by the knowledge of Gods will and assistance of his power to live to his glory. The best rules that the Ethicks, Politicks, Oeconomicks have, are fetcht out of Divinity. There is no true knowledge of Christ, but that which is practical, since every thing is then truly known, when it is known in the manner it is propounded to be known. But Christ is not propounded to us to be known theoretically but practically.

It is disputed, whether Theology be Sapience or Science. The genus of it is Sapi∣ence* 1.8 or Wisdom, which agreeth first with Scripture, 1 Cor. 2. 6, 7. Col. 1. 19. & 2. 3. Prov. 2. 3. Secondly, with Reason; for, 1. Wisdom is conversant about the high∣est things and most remote from senses, so Divinity is conversant about the sublimest mysteries of all. 2. Wisdom hath a most certain knowledge, founded on most certain principles; there can be no knowledge more certain then that of faith which is pro∣per to Divinity.

The difference lurketh in the subject; Wisdom or Prudence is either Moral or Re∣ligious; all wisdom, whether moral and ethical, political or oeconomical, is exclu∣ded in the definition; and this wisdom is restrained to divine things, or all those Of∣fices* 1.9 of Piety in which we are obliged by God to our neighbour.

The third thing in the definition is the manner of knowing, which in Divinity is singular and different from all other arts, viz., by Divine Revelation.

The fourth and last thing in the definition is the end of Divinity, which is, 1. Chief∣est, The glory of God, 2. Next, A good and blessed life, or eternal salvation, be∣gun in this life by the communion of Grace and Holinesse, but perfected in the life to come by the fruition of glory. This end hath divers names in Scripture, it is cal∣led, The knowledge of God, John 17. 3. Partaking of the Divine Nature, 2 Pet. 1. 4. Likenesse to God, 1 John 3. 2. Eternal Salvation, the vision and fruition of God, as the chiefest good.

The next end of Divinity in respect of man is eternal life or salvation, of which there are two degrees, 1. More imperfect, and begun in this life, which is called Consolation, the chiefest joy and peace of Conscience arising, 1. From a confidence of the pardon of sins, and of freedom from the punishment of it. 2. From the beginning of our Sanctification and Conformity with God, with a hope and taste of future perfection in both. 2. More Perfect and Consummate after this life, arising from a full fruition of God, when the soul and body shall be perfectly united with God.

III. How Divinity is to be taught.* 1.10

In the general it is to be handled Methodically. There is a great necessity of me∣thod in Divinity, that being usefull both to enlighten the understanding with the clearnesse of truth, and to confirm the memory, that it may more faithfully retain things; therefore in Divinity there will be a special need of art and orderly disposal of precepts, because the minde is no where more obtuse in conceiving, nor the me∣mory more weak in retaining. There is a different way of handling Divinity, ac∣cording to the several kinds of it. Divinity is threefold.

• 1. Succinct and brief, when Divine Truth is summarily explained and confirmed by Reasons, and this Divinity is called Catechetical, Systematical.
• 2. Prolix and large, when Theological matters are handled particularly and ful∣ly by Definitions, Divisions, Arguments and Answers; this is called handling of Com∣mon-Places, Scholastical and Controversal Divinity.
• 3. Textual, which consists in a diligent Meditation of the holy Scriptures, the right* 1.11 understanding of which is the end of other instructions. This again is two-fold, ei∣ther more Succinct and applied to the understanding of the Learned, as Com∣mentaries of Divinity, or more Diffuse and Popular, applied to the Capacity and Affections of the Vulgar, as Preaching, which is called Patheticall Di∣vinity, and is especially usefull to correct the manners of men and stirre up their Affections.

IIII. How Divinity is to be learned.

There is need of a four-fold minde to the study of it:

• 1. Of a godly and heavenly minde, most ardent Prayers in our learning being frequently poured out to God, the fountain of light and wisdom, that dispelling the darknesse of ignorance and errour he would deign to illuminate our minds with the clear knowledge of himself; we cannot acquire Divine Wisdom (as we do the knowledge of other arts) by our own labour and industry; it is a praise to learn hu∣mane a•••• of our selves, here we must be taught of God.
• 2. O•• a sober minde, that we may not be too curious in searching out the pro∣found Mysteries of Religion, as about the Trinity, Predestination; we must be wise to Sobriety, and not busie our selves about perplexed and unprofitable Questions, being content to know such things which are revealed to us for our Salvation.
• 3. Of a studious and diligent minde; other arts are not wont to be gotten with∣out labour; this being the Queen of arts, requires therefore much pains both for its difficulty and excellency.* 1.12
• 4. Of an honest and good minde, Luk. 8. 40. We must learn, 1. With a denial of our wit and carnal reason, not measuring the unsearchable wisdom of God by our shallow capacities; 2. With denial of our wicked affections, 1 Pet. 1. 2, 3. 3. With a firm purpose of Obedience, Ioh. 7. 17. Psal. 50. 23. Prov. 28. 28.

V. The things contrary to Divinity, are* 1.13

• 1. Heathenism, being altogether ignorant of, and refusing the true and saving knowledge of God.
• 2. Epicurism, scoffing at Divinity.
• 3. Heresie, depraving and corrupting Divinity.

VI. The Excellency of Divine Knowledge, or the study of Divinity appeareth* 1.14 in these particulars:

• ...

  1. In the subject Matter of it, which is Divine, either in its own Nature, as God and Christ, a 1.15 Psal. 70. 7. Ioh. 5. 46. or in relation to him, as the Scripture, Sacra∣ments. It is called The wisdom of God, Prov. 2. 10. & 3. 13. 1 Cor. 2. 6, 7. and That wisdom which is from above, Jam. 3. 17. If to know the nature of an Herb, or the Sun and Stars, be excellent; how much more to know the Nature of God? Aristotle held it a great matter to know but a little concerning the first mover and Intelligen∣ces. Paul desired to know nothing but Christ and him crucified, 1 Cor. 2. 2. b 1.16 that is, he professed no other knowledge.

  Si Christum discis, satis est si caetera nescis; Si Christum nescis, nihil est si cetera discis.

  In this Mystery of Christ God is revealed in the highest and most glorious way, 2 Cor. 4. 6. there is more wisdom, holinesse, power, justice discovered in the My∣stery of the Gospel, then was known before to men and Angels. Christ is the summe of all divine revealed truths, Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect, Col. 2. 3.

  The Metaphysicks handle not things properly divinely revealed, but that which the Philosophers by the light of nature judged to be Divine.

• 2. In the End; The principal and main end of Divinity is the glory of God, that is, the Celebration or setting forth of Gods infinite Excellency; the secondary end is mans blessednesse, Iohn 17. 3.
• 3. In the Certainty of it; Gods Word is said to be sure, and like Gold seven times refined * 1.17, there is no drosse of falshood in it. The Academicks thought every thing so uncertain, that they doubted of all things.
• 4. In the Cause of it; These truths are such as cannot be known, but by Gods re∣vealing them to us, All Scripture was given by Divine Inspiration: Flesh and* 1.18 bloud hath nor revealed this unto thee; a humane light is enough to know other things.
• 5. In the Holinesse of it, Psal. 19. 5. By them thy servant is fore-warned, 1 Tim. 3. 15. The word of God is able to make us wise to Salvation, and to furnish to every good work. Christ makes this a cause of the errour and wickednesse in mans life, that they do not read and understand the Scriptures.
• 6. In the Delight and Sweetnesse of it: Iob 23. 12. preferred the Word of God before his food; David before thousands of Gold and Silver, before the honey and the honey-comb, Psal. 19. 10. & 119. 103. and when he ceaseth to compare, he be∣ginneth* 1.19 to admire; Wanderfull are thy Testimonies. Archimedes took great delight in the Mathematicks. Augustine refused to take delight in Tullies Hortensius, be∣cause the name of Jesus Christ was not there, Nomen Iesu non erat ibi. He sai•••• in his Confessions, Sacrae Scripturae tuae sunt sanctae deliciae meae.
• 7. In the Excellency of the Students of it; 1. The Saints of God in the Old Te∣stament, the Patriarks and Prophets, 1 Pet. 1. 10, 11. 2. The Saints of God in the New Testament, Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven, 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Go∣spel. 2. They know it by the Church, that is (saith Oecumenius) by the several di∣spensations of God to his people under the Gospel.
• 8. In that the Devil and Hereticks oppose it; The Papists would not have the Bi∣ble translated, nor Divine Service performed in the vulgar tongue.

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

TWo things are to be considered in Divinity:* 1.20 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* 1.21 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 1.22 The written Word for the Matter contained in it, is called The word d 1.23 of God, Rom. 9 6▪ for the manner of Record, The e 1.24 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 1.25 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 * 1.26 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. * 1.27 The Holy Ghost by the mouth of David, and the mouth of Isaiah spake,* 1.28 Acts 1. 16. & 4. 25. & 28. 25.

The Inscriptions of many Prophetical Books and Epistles Apostolical run thus,* 1.29 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, * 1.30 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, * 1.31 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* 1.32 of the Scripture above all other sayings or writings whatsoever; whereby it is perfectly * 1.33 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.* 1.34

The Scripture is the word of God, written by holy men as they were inspired * 1.35 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:* 1.36

• 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* 1.37 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* 1.38 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,* 1.39 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* 1.40 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* 1.41 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 1.42 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 1.43 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* 1.44 & authoritatem sentio. Iohannes Isaac c 1.45 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 1.46 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 1.47 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. * 1.48 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* 1.49 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,* 1.50 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 1.51 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 1.52 ambiguous, but these * 1.53 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* 1.54 binde all men, and all in men, the affections, thoughts and consciences, and that* 1.55 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 1.56 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 1.57 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 1.58 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 1.59 souls of men, sheweth it* 1.60 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 1.61 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 1.62, 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 1.63 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* 1.64 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 1.65 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 1.66 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;* 1.67 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* 1.68 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 1.69 which they were written, which hinders the Wri∣ters conferring together.

Two other Arguments may evince this Truth, that the Scriptures were from* 1.70 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* 1.71 works testifie of me (saith Christ) and Believe the works which I do, if you will not be∣lieve me, See Ioh. 15. 24.* 1.72

2. Preservation of the Books of the Scripture from the fury of many wicked* 1.73 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 1.74 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 1.75, 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:* 1.76 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 1.77 of a number, have not∣withstanding as full a remembrance as they had the first day the Lord gave them un∣to* 1.78 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.* 1.79

The Miracles wrought in the confirmation of Scripture differ much from the won∣ders* 1.80 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 1.81 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 1.82 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 1.83 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 1.84 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* 1.85 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 1.86 Will, Col. 4. 16.

2. Of the Members of the Church, the constant Testimony which so many wor∣thy* 1.87 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* 1.88 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 1.89 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 1.90 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. * 1.91

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 1.92 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 1.93 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 * 1.94; and held as true of all men; h 1.95 and if those be they which we i 1.96 have, there is nothing which can more plainly set forth the birth of Christ, his life and death. k 1.97 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, * 1.98 that it is Divine; it

is called a Light, Psal. 119. 105. because it discovers it self; The Testimony, and the* 1.99 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 1.100 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 1.101 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* 1.102 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 1.103, 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 * 1.104; 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 * 1.105 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 1.106, Touch him, and he will curse thee to thy face; Curse God and die, and that Psal. 14. 1. Some answer thus o 1.107, 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* 1.108 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 1.109 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,* 1.110 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 1.111 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 1.112 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 1.113 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,* 1.114 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 1.115 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 1.116. 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 1.117 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 1.118 externum, as written z 1.119 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,* 1.120 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 1.121; 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 1.122 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 1.123 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* 1.124 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 1.125 Pope; but the Church Essential e 1.126: 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 1.127 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 1.128 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* 1.129 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 1.130 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 1.131 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 1.132 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 1.133, 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 1.134 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* 1.135 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* 1.136 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* 1.137 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 1.138 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 1.139 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* 1.140 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 1.141 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 1.142. 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 1.143 1 Cor. 14. s 1.144 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 1.145 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 1.146 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 1.147 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 1.148 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,* 1.149 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* 1.150 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, * 1.151 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* 1.152 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* 1.153 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 1.154 the Scripture.

1. With hearty prayers to God to direct us, and open the sense of it to us a 1.155, 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* 1.156 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 1.157 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,* 1.158 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, * 1.159 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 1.160 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.* 1.161 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 1.162 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* 1.163 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* 1.164 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;* 1.165 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.* 1.166

• 1. Atheists, f 1.167 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 1.168 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 1.169 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 1.170, 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 1.171 Scriptures have prophaned Divinity with Philo∣sophy,

or rather Sophistry, and yet are called School-Divines,l 1.172 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 1.173 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 1.174 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 1.175 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* 1.176 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* 1.177 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* 1.178 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* 1.179 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.

CHAP. III. II. The Books of Scripture.

FRom the Divine ••lows the Canonical Authority of the Scripture. The books* 1.180 of Scripture are called Canonical books (say some) from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mark the double Emphasis, this notable Canon, because they were put into the Canon by the Universal Church, and acknowledged to be divinely inspired by it, and also are made a perfect Canon or Rule of all Doctrine concerning Religion, Credendorum & agendorum, of Faith and Manners, of all things which are to be be∣lieved or done toward salvation. But Cameron thinks it is not termed Canonical, because it is a Rule, for that book (saith he) is called Canonical, which is put into the Catalogue (which the Ancients called a Canon) of those writings which are esteemed Divine. Becanus saith, They are called Canonicala 1.181, both because they contain a Rule which we ought to follow in faith and manners, and because they are put into the Catalogue of Divine books.

The Conditions of a Canon are these.

• 1. It must contain Truth, or be an expresse Form and Image of Truth, which is in the Divine minde.
• 2. It must be commanded, sanctified and confirmed by Divine Authority, that it may be a Canon to us in the Church.

These books were sanctified, either commonly, all of both Testaments, by the Testimony of the Spirit, and Church, and Canon it self; or the books of the Old Testament were specially and singularly confirmed by Word, Signs and Event, as the Pentateuch, but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign, the Cloud and Veil in the Temple, 1 King. 8. 10. Levit. 16. 2. and Gods answer by Ephod, Urim and Thummim, Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events. The books of the New Testament are confirmed by the Son of God revealed in flesh, by his sayings and deeds, Heb. 1. 2. and by the powerful Ministry of the Apostles, by Signs, Vertues and Miracles, Mark 16. 20.

There is a three-fold Canon in the Church, Divine, Ecclesiasticall, and* 1.182 False.

The Divine Canon is that which properly and by it self is called the Word of God, immediately inspired of God into the Prophets and Apostles.

This according to the divers times of the Church is distinguished into the Old and New Testament, 2 Cor. 3. 6, 14. this is a common division of the sacred Bible among Christians, as in the version of Tremellius and Iunius, Testamenti veteris & novi Biblia sacra; and the Geneva gives that Title to their Bible, La Bible, qui est

toute la Saincte Escriture du vi••l & noveau Testament. Augustine thinks they are better called, Vetus & novum Instrumentum. Heinsius & Grotius, Vetus & novum Foedus. Vide Grotii Annotat. in libros Evangelii. A Covenant is an Agreement between two; a Testament is the Declaration of the Will of one.

It is called in regard of the Form, Convention and Agreement between God and man, a Covenant; in regard of the manner of confirming it a Testament. For 1. In a Testament or last Will the Testators minde is declared, so is the Will of God in his Word, therefore it is called a Testimony often, Psal. 19. and 119. 2. Here is a Testator, Christ; a Legacy, eternal life; Heirs, the Elect; a Writing, the Scripture; Seals, the Sacraments. 3. Because it is ratified by the death of Christ, Heb. 9. 16, 17.

The Books of the Old Testament are the holy Scriptures given by God to the* 1.183 Church of the Jews, shewing them what to believe, and how God would be wor∣shipped: The New Testament containeth the books which treat of salvation already exhibited, and Christ already come in the flesh.

All the books of the Old Testament were written originallyb 1.184 in Hebrew, because they were committed unto the Hebrews, Rom. 3. 2. except what Danielc 1.185 and Ezra wrote in the Chaldee. The Jewish Church receiving them from God, kept them and de∣livered them to Posterity. Many grave Authors hold, That the Hebrew was the first Tongue, and Mother of all the rest; and it may probably be collected from the names of our first Parents. It was called Hebrew (saith Erpenius) not from Heber of the Posterity of Shem, as Iosephus, Ierom, and others think, when it is manifest that he rather spake Chaldee then Hebrew, because Abraham the Patri∣arch, which drew his original from him was a Chaldean; but it was so called, saith Erpeniusd 1.186 (as all the Rabbins, Origen and others testifie) from the Hebrews, which people arose from Canaan. It is honoured with the Title of the Holy Tongue (saith the same Erpenius) because the most holy God spoke it to his Prophets, delivered his holy Will written in it to the Church; and because it is very proba∣ble from the opinion of great men, that holy men shall use it with God hereafter in Heaven. Vide Buxtorfium de Linguae Hebraeae origine, Antiquitate & Sanctitate. There are many Hebraisms also in the New Testament, many words and phrases ra∣ther used according to the manner of the Hebrews then the Greeks; by which it is manifest that the same Spirit was the Author of the Old and New Testament. The knowledge of the Hebrew much conduceth to the learning of those famous oriental Tongues, the Chaldee, Syriack, Arabick and Aethiopick, by reason of the great af∣finity which they have with their Mother.

The Books of the Old Testament may be divided several wayes; in respect of the Style, some were written in Prose, some in Verse: in respect of Time, some were written before their being taken Captives into Babylon, as Samuel, Isaiah, Hosea, and many others; some in the Captivityf 1.187, and some after, as Haggai, Zachary, Malachi. The Hebrews divide the Bible (ex instituto Esdrae) into three special parts* 1.188. 1. The Law, the five books of Moses. 2. The Prophets. ••. The former, Ioshua, Iudges, two books of Samuel, and two of the Kings, so called because they speak of the first Prophets. 2. The later. 1. Greater, three. 2. Lesser, twelve.

3. The Hagiographa, for want of a more special name, by which title all the rest are understood, and they are eleveng 1.189. Our Saviour himself mentions this most ancient distinction, Luk. 24. 44. calling all the rest of the books (besides the Law and Prophets) Psalms. Ubi Psalmi ponuntur pro omnibus libris, qui Hagiographo∣rum parte continentur, ex quibus etiam in N. T. quaedam citantur, tanquam impleta. Buxtorf. Tiberias. cap. 11. In Masora, quando vox aliqua ter duntaxat reperitur, &

quidem in tribus his Scripturae partibus, tum dicunt: Ter occurrit, Semel in Lege, semel in Prophetis, semel in Hagiographis. Id. ib.

All the Scriptures of the Old Testament (in other places) are comprized in the* 1.190 Law and Prophets, Matth. 5. 17. & 7. 12. and 11. 13. & 20. 40. Acts 13. 15. & 24. 14, & 26. 22. & 28. 23. Rom. 3. 21. or Moses and the Prophets, Luk. 24. 27. & 16. 29. or in the Scriptures of the Prophets, Rom. 16. 26. or the Prophets alone, Luke 1. 70. & 24. 25, 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy Writer.

The Jews and the An••ient reckon twenty two h 1.191 Books in the Old Testament, ac∣cording to the number of the Letters of the Alphabet for memory sake. Ruth be∣ing joyned with the Book of Iudges; and the Lamentations being annexed to Iere∣miah their Author. Hebraeis sunt initiales & medianae literae 22, finales quinque. Quam∣obrem V. T. modò in 22. modò in 27. libros partiuntur.

All the books of both Testaments are sixty six, thirty nine of the Old, and twen∣ty seven of the New Testament. Some would have Hugo Cardinal to be the first Author of that division of the Bible into Chapters, which we now follow. No man* 1.192 put the Verses in the Latine Bibles before Robert Stephen; and for the New Testa∣ment he performed that first, being i 1.193 holpen by no book Greek or Latine. Vide Croii observat. in Nov. Test. c. 7.

This Arithmetical Distinction of Chapters, which we have in our Bibles was not from the first Authors. Of which that is an evident token, that in all the Quotati∣ons which are read in the New Testament out of the Old; there is not found any mention of the Chapter, which would not have been altogether omitted, if all the Bibles had then been distinguished by Chapters, as ours k 1.194, distinguishing of the Bible into Chapters and Verses, much helps the Reader, but it sometimes obscures the sense. D^r Raynolds l 1.195 gives this counsel to young Students in the study of Divi∣nity, that they first take their greatest travail with the help of some learned Inter∣preter in understanding S^t Iohns Gospel, and the Epistle to the Romans, the summe of the New Testament, Isaiah the Prophet, and the Psalms of David, the summe of the Old, and in the rest they shall do well also, if in harder places they use the judge∣ment of some godly Writer, as Calvin and P. Martyr who have written best on the most part of the Old Testament.* 1.196

The Books of the Old Testament are; 1. Legal, 2. Historical. 3▪ Poetical. 4. Pro∣phetical.* 1.197

1. Legal (which the Hebrews call from the chief part Torah, Deut. 31. 9. & 33. 4. the Grecians from the number Pentateuch, that is, the five-fold volume) the five Books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, all written by Mo∣ses (as it is commonly agreed) except the last Chapter in the end of Deuteronomy con∣cerning his death, written by Ioshua. In which five Books are described the things done in the Church from the beginning of the world to the death of Moses. Atque hîc fi∣nitur Pentateuchum, historiam annorum 2552. cum dimidio, ab initio mundi comple∣ctens. R. Usserius in Annal. V. T. cap. 37. Vide Sims. Paras. ad Chron. Cathol. cap. 1. The Sadduces (as some say) received no other Scripture but these five Books of Moses; therefore Christ, Matth. 22. 32. proves the Resurrection of the dead, which they denied, out of the second Book of Moses; but Scultetus saith, that they rejected not the Prophets, lib. 1. exercit. Evang. cap. 22. See my Annotat. on Matth. 22. 23.

Anciently it was not the custome of holy Writers to adde Titles to what they had

written, but either they left their works altogether without Titles, or the first words were Titles, the Titles now in use, as Genesis, Exodus, were prefixed according to the arbitrement of men; and the like is to be thought of those before the Historicall Books of the New Testament, as Matthew, Mark, Luke, Iohn.

With the Hebrews the Titles of Books are taken sometimes from the subject Mat∣ter or Argument, as in the Books of Iudges, Ruth, Kings, Proverbs, and others* 1.198 of that kinde; sometimes from the Authors or Amanuenses rather, as in the Books of Ioshua and the Prophets; sometimes from the initial words with which the Books begin, which Ierom follows. The Books of Moses are denominated from the ini∣tial words.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	1. In Principio.	i. e. m 1.199 Genesis.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	2. Haec nomina.	h. e. Exodus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	3. Et vocavit.	h. e. Leviticus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	4. In Deserto.	i. e. Numeri.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	5. Verba.	sive Deuteronomium.

These are subdivided again into n 1.200 fifty four Sections, that the reading of them may be finished in so many Sabbaths, which is signified, Act. 15. 21.

Iunius, Ainsworth and Amama, with Calvin, Cornelius a Lapide and Piscator, have done well on the Pentateuch.

1. Genesis] In Hebrew Bereshith, the first word of the Book, by the Septuagint it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which appellation the Latine Church retained, because it sets forth the first generation of things, Chap. 2. 4. and of Adam or mankinde, Gen. 5. 1. It consists of fifty Chapters, and contains a History of two thousand three hun∣dred* 1.201 and sixty nine yeares from the Creation of the World, to the death of Ioseph.

The best Expositors of this Book are Mercer, Rivet, Paraeus, Calvin, Peter Martyr on fourty Chapters, Willet, Ainsworth.

Origen upon the Canticles, and Ierom o 1.202 upon Ezekiel say, That the Hebrews for∣bad those that had not attained to the Age of the Priesthood, and judgement, viz. thirty years, to read in three Books for their profundity and difficulty; that is, the beginning of the World, which is contained in the three first Chapters of Gene∣sis, the beginning and end of Ezekiel, since that treats of the Cherubins, and the Divine Majesty, this of the structure of the third Temple; and the Song of Songs, in which those things which ought to be understood of the Divine Authour, are easily through youthfull affection elsewhere drawne and wre∣sted.

This Book of Genesis is not onely profitable, but very necessary for Do∣ctrine; as Moses is the Prince, and as it were, Parent of Divines: So Genesis is the foundation and excellent Compendium of all Divinity, propounding evidently the chief parts of it.

2. Exodus p 1.203] The second Book of Moses is called in Hebrew Elle Sh••moth, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word the Latines have retained. It consists of fourty Chapters, and contains a History (say Iunius and Tremellius) of one hun∣dred fourty two years * 1.204, viz. from the death of Ioseph even to the building of the Tabernacle.

The best Expositors of it, are Rivet, Calvin, Willet, Ainsworth.

3. Leviticus q 1.205] In Hebrew Vajicra, in Greek and Latine Leviticus, from the

matter which it handleth, because it treats especially of the Levitical Priesthood, and the Levitical or Ceremonial Laws in it. It consists of seven and twenty Chapters, and contains a History of one Moneth, viz. of the first, in the second year after their going out of Aegypt.

The best Expositors of it are Calvin, Ainsworth and Willet.

4. Numbers] In Hebrew Vaiedabber, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latine Numeri, in English Numbers, because it begins with declaring the Number of the people, and because many numberings are reckoned up in this Book, as first, third, and thirty three Chapters. It contains a History of thirty eight years, and consists of thirty six Cha∣pters.

The best Expositors of it are Calvin, Attersol, Ainsworth.

5. Deuteronomy r 1.206] In Hebrew Haddebarim, from the first words, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latine retains, because it contains a second repetition of many necessary points of the Law. It consists of thirty four Chapters, and con∣tains a History of the two last moneths of the year. Some say concerning Ch. 34. 10. that part of it was written by Ezra contemporary with Malachi.

The best Expositors of it are Calvin, Ainsworth, Wolphius; Cornelius a La∣pide.

2. The Historical Books.* 1.207

• 1. Before the Captivity, Ioshua, Iudges, Ruth, Samuel, Kings.
• 2. After the Captivity, both the Chronicles, Ezra, Nehemiah.

The sixth Book in the Old Testament is called Ioshua, because it contains a Histo∣ry of things done by Ioshua the servant of Moses, which he by the will of God put in writing, it being all written by him, except some of the last Chapter, where mention is made of his death, and thought to be written by Samuel. It consists of twenty four Chapters, and contains a History of eighteen years, viz from the death of Moses even to the death of Ioshua.

The best Expositors of it are s 1.208 Masius and Serarius for Papists, Drusius and La∣vater* 1.209 of Protestants.

The seventh Book is called Sophetim, Iudges, because it contains things done un∣der* 1.210 the Government of the twelve Judges. There is nothing certain of the Author of this Book, though some would have Samuel: but he rather collected and com∣piled into one Volume what was written by many. It describes the state of the Go∣vernment of Israel, from the death of Ioshua even to the Priesthood of t 1.211 Eli. It consists of twenty one Chapters, and contains a History of two hundred ninety nine years, say some; of three hundred at least, saith Spanhemius.

The best Expositors of it are Peter Martyr, Drusius, Lavater, Serrarius.

The eighth is Ruth, the Author of which Book is unknown; many think it was* 1.212 written by Samuel, who added this as a part or conclusion of the Book of Iudges. It consists of four Chapters, and is an History concerning the marriage and posteri∣ty of Ruth.

The best Expositors of it are Drusius, Wolphius, Lavater, Topsel.

The ninth in order are the two Books of Samuelu 1.213, which contain in them an History of an hundred and twenty years. The first beginning an History of eighty

years, of fourty under Eli, 1 Sam. 4. 18. and of fourty under Samuel and Saul, Act. 13. 21. and consists of one and thirty Chapters. The second Book is a History of fourty years, even from the death of Saul to the end of Davids Kingdom, and consists of four and twenty Chapters. These two Books in the Original have two several Titles: x 1.214 The one is the first and second of Kings, the other the first and se∣cond of Samuel. The former Title it hath received as it stands in relation to the two next Books, and in opposition to that of Iudges; for as in that Story the Regi∣ment of Iudges was described in one Book; so in this Story, of which these two are but one part, the Regiment of Kings is described: this is the reason of the first Ti∣tle. The other likewise of the first and second of Samuel is given unto it, 1. Be∣cause there is very frequent mention made of Samuel therein, he being a principal subject of the first part thereof. 2. Because it continueth the narration so farre, till the infallible truth of Samuels principal Prophecie (which seemed to remain in great doubtfulnesse, at least when he ended his dayes) was fully accomplished in establishing the Kingdome upon the Person and Family of David the sonne of Iesse.

The best Expositors of both the Samuels, are Peter Martyr, Drusius; Willet also hath expounded them, but not so well as he hath other Books of Scri∣pture.

The tenth is the two Books of the Kings, in Hebrew Melachim, in Greek and* 1.215 Latine the third and fourth of the Kings, from the subject matter of them, because they relate the Acts of the Kings of Israel and Iudah. This History was written by divers Prophets; but who digested it into one Volume is uncertain; many ascribe it unto Esdras, See Menochius. The first Book consists of twenty two Chapters, and contains a History of an hundred and eighteen years. The second Book consists of five and twenty Chapters, and contains a History of three hundred and twenty years.

The best Expositors of both the Kings are Peter Martyr, and Gaspar San∣ctius.

The eleventh Book is the two Books of Chronicles, which is called Dibrei Haja∣mim,* 1.216 verba dierum, because in them the deeds of the Kings of Israel are particular∣ly described. The Greeks and Latines divide it into two; with the Greeks it is cal∣led liber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 q. d. praetermissorum, the Book of Remains, because he sum∣marily explains some things either omitted, or not fully described in the Pentateuch, the Books of Ioshua, Iudges, Samuel, and the Kings. Of the Latines liber Chroni∣corum, q. d. Chronologicum; which appellation Luther retains in the Dutch version of the Bible. There is nothing certain of the Author y 1.217 of these Books, though Es∣dras be thought to be the Author. The first Book consists of twenty nine Chapters, and contains a History of two thousand eight hundred and five years, viz. from the Creation of the world even to the Kingdom of Salomon. The second consists of thirty two Chapters, and describes a History from the beginning of the Kingdom of Salomon, even to the return out of the Captivity of Babylon.

The best Expositor on both the Chronicles is Lavater.* 1.218

Twelfthly, The two Books of Ezra * 1.219, they are counted for one Volume with the Hebrews; the Greeks and Latines divide them into two Books, and assign the first to Ezra, the second to Nehemiah.

Ezra was so called from the Author, which was a Scribe, most skild in the Law of God, as appears in Chap. 7. v. 1, 6, and 11.* 1.220

The best Expositors of it are Iunius and Wolphius.

Nehemiah a 1.221] It is called by the Latines the second Book of Ezra, because the History begun by Ezra is continued in it; but usually Nehemiah because it was writ∣ten by him, and also because it contains the re-edifying of the City of Ierusalem, caused by Nehemiah. It consists of thirteen Chapters, and contains a History of fifty five years, viz. from the twentieth year of Artaxerxes to the Kingdom of the last Darius.

The best Expositors of it are Wolphius and Pilkinton.

The next Book is Esther b 1.222, called in Hebrew Megillath Esther, the Volume of Esther. Many of the Jews think this Book was written by Mordechai, which those words in Chap. 9 20. and 23. seem to favour. Isidore saith, Ezra is thought to have written Esther, but some say it was composed after by another; Moses Camius* 1.223 saith it was written by the men of the great Synagogue. Philo Iudaeus saith, Ioa∣chim a Priest of the Hebrews, son of the high-Priest, was the composer of it, and that he did it at the intreaty of Mordecai the Jew. Its remarkable, that though the Book of Esther contain most admirable passages of Gods Providence in delivering of his Church, yet in this Book alone of all the Books of holy Scripture the name of God is not so much as once mentioned. D^r Drakes Chronol. The Jews throw the Book of Esther to the ground before they reade it, because the name of God is not there, as their Rabbins have observed. D^r Stoughtons Love sick Spouse. It con∣sists of ten Chapters, and contains a History of ten, or (as others will) of twen∣ty * 1.224 years, concerning the preservation of the Church of the Jewes in Persia by Esther.

Drusius, Serrarius and Merlin have done well on this Book.

3. Poetical Books.

Iob, Psalms, Proverbs, Ecclesiastes, Canticles; to which some adde the c 1.225 La∣mentations. Those parts of Scripture which set forth strongest affections, are com∣posed in verse: as those holy flames of spiritual love between Christ and his Spouse in the Canticles of Salomon. The triumphant joy of Deborah after deliverance from Sisera's Army: of Moses and Miriam after the destruction of Pharaoh: the afflicting sorrows of Hezekiah in his sickness; and the Lamentations of Ieremiah for the Ca∣ptivity of the Jews: The Book of Psalms is as it were a throng of all affections, love, joy, sorrow, fear, hope, anger, zeal, every passion acting a part, and wound up in the highest strains by the Spirit of God, breathing Poetical eloquence into the hea∣venly Prophet. So the Book of Iob. whose subject is sorrow, hath a composure an∣swerable to the matter. Passion hath most scope in Verse, and is freest when tied up in numbers.* 1.226

Iob] There is great variety of judgement about the Author and Pen-man of this Book; Some say it was one of the Prophets, but they know not who; Some ascribe it to Salomon; some to Elihu, many to Moses; Hugo Cardinal, Suidas, and Pineda conceive that Iob himself was the Author of this Book, and it is thus pro∣ved, because when any Book is inscribed by the name of any person, and there ap∣pears no urgent reason, wherefore it could not be written by him, such a person is to be thought the Author, and not the matter of the Book, as is manifest in the Book of Ioshua, and those of the greater and lesser Prophets. The Arabical speech∣es with which it abounds, note that it was written by some man living near Arabia, as Iob did; Neither doth it hinder, that Iob * 1.227 speaks of himself in the third per∣son,

for Canonicall Writers are wont to do this out of modesty, Numb. 12. 3. Iohn* 1.228 21. 24.

It is conceived to be the first piece of Scripture that was written: if Moses wrote it, it is probable that he wrote it before the deliverance of the people of Israel out of Egypt, while he was in Midian. The main and principal subject of this Book is contained in Psal. 34. 19. Many are the afflictions of the righteous, but the Lord deli∣vereth him out of all. We may divide the Book into three parts, and so it sets forth:

• 1. Iobs happy condition, both in regard of externals and internals, in the first five verses.
• 2. Iobs fall, his calamity, from that to the seventh verse of the fourty second Chapter.
• 3. Iobs restitution, or restoring, from thence to the end.

Beza, Mercer, Pineda, Drusius, Cocceius have well expounded it.

The Psalms are called in the Hebrew Sepher Tehillim, a Book of Divine Praises,* 1.229 in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called from a musical Instrument used in singing of the Psalms, which name the Latines have retained. Vide Menochinm. Hymns is the general Ti∣tle for the whole Book of Psalms: For though it be translated, The Book of Psalms, yet every one that knoweth that language, knoweth the word is, The Book of Hymns. Christ with his Disciples sung an Hymn, Matth. 26. 30. M^r Cottons Singing of Psalms a Gospel Ordinance. c. 5.

Psalmi dicti sunt Tehillim ab argumento praecipuo: Etsi enim in libro hoc continean∣tur etiam petitiones, necnon precationes: hae tamen non adeo sunt frequentes, & his ipsis variae interspersae sunt laudationes Dei, a Iustitia summa, à misericordia & potentia Dei desumtae.

It contains sacred Songs to be fitted for every condition, both of the Church and Members. It is called in the New Testament, The Book of Psalms, Luk. 20. 42. and 24. 44. Acts 1. 20. No Books in the Old Testament are oftner cited in the New, then Isaiah and the Psalms; that sixty times, this sixty four.

They are in all an hundred and fifty, in Greek an hundred fifty one. Augustine and Chrysostom ascribe them all to David as the Author, so do Theophylact, Ludovi∣cus* 1.230 de Tena. Some think that after the Captivity Ezra collected these Psalms, di∣spersed here and there, into one Volume. There are ten Authors whose names are put in the Titles of the Psalms, viz. David, Salomon, Moses, Asaph, Etham, He∣man, Ieduthun, and the three sons of Corah. Odae istae Davidis dicuntur, quod is multas veteres collegerit, multas ipse Psallendi sciens addiderit, aut per homines idone∣os addi fecerit. Grotius.

The Book of Psalms, though it be called from the greater part, by the name of Davids Psalms; yet were not all the Psalms in it composed by David; but some of them by Moses, Psal. 90. Some by Heman, Psal. 88. Some of them by Etham, Psal. 89. Some by others, Psal. 137. M^r Gataker on Psal. 82. 6, 7, 8. Seventy four Psalms are expresly entituled Davids Psalms, that some others which want titles expressing their Pen-men were his also, See Act. 4. 25. Id. ibid.

The Hebrews divide the Psalms into five Books or parts. The first Book hath the first 41 Psalms; the second 31, from 42 to 73; the third 17, from 73 to 90; the fourth 17, from 90 even to 107; the fifth 43, from the 107 to 150.

Vide Genebr. in Psal. 1. 1. Tituli sunt Psalmorum claves, the Titles are Keys as it were of the Psalms, saith Ierom.

The best Expositors on the Psalms are Musculus, Mollerus, Muis, Calvin.

The Scripture is the choisest Book; the Psalms the choisest piece of Scripture, and the 119 Psalm the choisest part of the Psalms. Among 176 verses in that Psalm there are scarce four, or five at most, wherein there is not some commendation of the word.

The Psalms are frequently read both in the Jewish Synagogues, and in our Chri∣stian Churches; the very Turks themselves swear as solemnly by Davids Psalms, as by their Mahomets Alcoran, they have them in such estimation. Of all parts of the Scripture, the Psalms have this excellency, that they do in a lively experimental way set forth the gracious works of God upon the soul. They have a respective direction, or comfort to every ones affliction or temptation. Hence they have been called by some the little Bible, or the Bible of the Bible. M^r Burgess of Justification. p. 225.

Basil saith, If all the other Books of Scripture should perish, there remained e∣nough in the Book of Psalms for the supply of all; and therefore he cals it Amuletum ad prosligandum daemon••m. Our Saviour Christ himself cites the Psalms, not only as Canonical Scripture, but as a particular, entire, and noble summe of that body, Luk. 24. 44. no Book of the Old Testament (except the Prophecie of Isaiah) is so like a Gospel, so particular in all things concerning Christ, as the Psalms. D^r Donne on Psal. 62. 7, 9.

Proverbs] In Hebrew Mishle, the Book of Proverbs is compared to a great heap of Gold-rings, rich and orient severally, and every one shining with a distinct a 1.231 sense by it self: but other contexts of holy Writ, to Gold-chains, so enterwoven and linked together, that they must be illightned and receive mutual illustration one from another. The manner of it is usually to deliver two contradistinct Propo∣sitions.

It consists of one and thirty Chapters; it was written by Salomon, saith Augu∣stine, Chap. 17. of his 20 book de Civitate Dei; and Iosephus in the 8^th book and 2^d Chapter of his Jewish Antiquities; and it is proved, 1 King. 4. 32. though there in∣deed it is said only, he spake them, yet it is likely also he wrote them. Prov. 1. 1. they are called the Proverbs of Solomon, because most of them are his. It is a Trea∣tise of Christian manners, touching piety toward God, and justice toward our neigh∣bours.

The best Expositors on it, are Mercer, Cartwright, Dod, Lavater. Graece dicitur* 1.232 hic liber 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nimirum Hebraeum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprie comparationem significat, & quia ex comparationibus curtatis plerumque fiebant Proverbia, inde coepit sumi in significatione 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grotius.

Ecclesiastes] In Hebrew b 1.233 Choheleth, the Feminine hath respect either to wisdom or to the soul, the nobler part. See Menochius.

The Author of this Book was Salomon, who either at his Table, or in his familiar conference propounded these Doctrines to his Courtiers, as may be collected out of 1 King. 10. 8. Many of the Hebrews say, that this Book was written by Salomon to te∣stifie his repentance of his ill led life.

It consists of twelve Chapters. The summe and scope of the whole Book is ex∣plained* 1.234 in the last Chapter, or the first two verses, viz. that all things in the world are vain; therefore that nothing is more profitable and necessary then to fear God and keep his Commandments. The principal parts of it are two: The first concerning the vanity of humane matters and studies in the world: the latter of the stability and pro∣fit of godliness and the fear of God.

The best Expositors on it are Mercer, Cartwright, M^r Pemble, Granger.

Canticles are called in Hebrew Shir ha-Shirim, by the Latins. Cantica c 1.235 Canticorum,

The Song of Songs, that is, a most excellent Song, the Hebrews having no Super∣latives. Salomon was the Author of it, 1 Kings 4. 32. Many of the Ancients refer it to the spiritual Marriage between Christ and the Church, or every faithful soul. Some think it was penned long after Salomons Marriage with Pharaohs daughter, by comparing 1 King. 7. 34. with Cant. 7. 4. It consists of eight Chapters, and perpetual Dialogues.

The Jews had this Book in such reverence and account, that before thirty years of age none would study it.

The best Expositors are Mercer, Brightman, Ainsworth, Doctor Gouge, Fenner.

This Book which treats of that Spiritual and Heavenly Fellowship the sanctified soul hath with Christ, cannot be throughly understood in the true life of it, but by those that are sanctified.

4. Prophetical Books.

The Greater Prophets four, Isaiah, Ieremiah, Ezekiel, Daniel.

The Lesser Prophets twelve, Hosea, Ioel, Amos, Obadiah, Ionah, Micah, Nahum, Habakkuk, Zephany, Haggai, Zachary, Malachi.

Grotius orders them thus: Hosea, Ioel, Amos, Obadiah, Ionah, Isaiah, Mi∣cah, Nahum, Habakkuk, Zephany, Daniel, Ieremiah, Ezekiel, Haggai, Za∣chary, Malachi.

They are called Prophetical Books, because they were written by Prophets, by Gods Commandment; Prophets were distinguished by the Temples, some were Prophetae priores, those of the first Temple; others Posteriores, of the latter Temple.

Isaiah] Is placed first, not because he is more Ancient then all the rest; for some say, that Ionahd 1.236 and Amos were before him in time, others that Hosea was before him, for Isaiahs beginning was in the dayes of Uzziah. Now Hosea was in the dayes of Ieroboam, and Ieroboam was before Uzziah. This M^r Burroughs saith is one reason, why though he intends to go over the whole prophetical Books, yet he rather pitcheth upon Hosea first, because indeed he was the first Prophet, but Isaiah e 1.237 was rather set first for the Dignity of the Prophetical Oracles which he explains, and because his Prophecy is longer then all the rest. He is eloquent in his speech, being a Noble man, therefore the translation can hardly expresse his elegancy. He brings so many and such evident Testimonies of the Coming, Incarnation, Miracles, Preaching, Life, Passion, Death and Resurrection of Christ, that he seems rather to write a History of things past, then to prophesie of things to come, and one cals him the fifth Evangelist. Hence (saith Senensis) our Lord Jesus Christ made choice of this among all the Prophets, first of all to read publickly, and expound in the Synagogue of his own Countrey; and in the New Testament, he is oftner cited, then all the rest of the Prophets. He began to prophesie in the year 3160, seven hundred years before Christ was born, Uzziah the King of Iudah yet reigning, and came to the last times of Hezekiah, Isa. 1. 1. and 39. 3. therefore he was almost con∣temporary with Hosea, Amos and Micah, and finished the course of his life under four Kings of Iudah, viz. Uzziah, Iothan, Achaz and Hezekiah: The Hebrews

say, he was of the Blood-Royal, and that he was sawed to death with a wooden saw by Manasseh an idolatrous King, after he taught sixty years. His Prophecy consists of sixty six Chapters.

The best Expositors of it are Calvin, Scultetus, Forerius, Mollerus.* 1.238

Ieremiah] This Book was alwayes esteemed as Canonical, and written by Iere∣miah. He prophesied under Iosiah, Iehoahaz, Ioachim and Zedekiah. His Prophecy consists of fifty two Chapters.

He prophesied partly in the Land of Iudea, and partly in the Land of Egypt. In the Land of Iudea he prophesied 41 years, and afterward four years in Egypt. See Iackson on Ier. 7. 16. p. 4, 5.

The best Expositors of it are Bullinger, Polanus.

Lamentations] It is called in Hebrew Echa, i. Quomodo, because it begins with this word; The LXX translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Lamentationes vel fletus, for the Subject or Mat∣ter of it. It contains sad and mourning complaints of the state of the Commonwealth of Israel, into which it fell after the death of Iosiah. It consists of five Chapters.* 1.239

Nazianzen the Great never read this Book but he wept abundantly.

Ieremiah is thought to be the Author of it. This was the last Prophet that the Lord sent to Iudah before the Captivity. He was the fittest man to write a Book of Lamentations, he had seen the City besieged, stormed and sired, the Temple destroy∣ed, great out-rage and cruelty committed.

The best Expositors of it are Peter Martyr and Udal.

Ezekiel f 1.240] Signifieth The strength of God, or One strengthned by God. He prophesi∣ed at the same time with Ieremiah; Ezekiel in the City of Babylon, Ieremiah at Ieru∣salem. It consists of eight and fourty Chapters.

The best Expositors of it are Iunius, Polanus and Villalpandus.

This Prophecy is full of Majesty, obscurity, and difficulty. Calvin spent his last breath on this Prophet.

Daniel] He wrote his Prophecy after the Captivity, Chap. 1. 21. and 10. 1. while* 1.241 the visions are general, and not dangerous to the Jews, Daniel writeth in the Syri∣ack tongue, general over the East, from Chap. 2. v. 4. * 1.242 to the eighth Chapter.

All the Chapters in Daniel from Chap. 2. 4. to the beginning of the eight, are written in the Chaldee tongue, and from the beginning of that Chapter to the end of the Book, he writeth in Hebrew; for the affairs that fell under the Chaldean Mo∣narchy▪ he registred in the Chaldee Tongue: when the Kingdom was destroyed, he wrote in his own native tongue, the Hebrew. M^r Lightfoot.

But when the oppressors are named the Medes, and the Jews plainly described to be the people whom God defendeth, then in the eighth Chapter, and all after he writeth in Hebrew, and hath a Commandment to keep close to the plain exposition in Chap. 1 2. 4. Some reckon Daniel among the Prophets, but the Jews place it among* 1.243 the Hagiographa. It consists of twelve Chapters, the six first of which contain matters Historical, the six last Prophetical.

The best Expositors of it are Polanus, Iunius, Willet, Broughton, Huit.

The Latines give the first place to the greater Prophets, the Greeks to the

lesser, because there are many among them very Ancient. Grotius.

The twelve lesser Prophets are so called, because their Writings are briefer then* 1.244 the four first greater; the Hebrews have them all in one Book; the later Prophets spake more plainly, precisely, and distinctly, touching the coming of the Messiah, then the former Daneus, Gualter, Ribera, Tarnovius and Drusius have done best on all the small Prophets; Mercer and Livelie have done well on the five first of them.

Hosea g 1.245] Is the first among them, whose Prophecy although it consist of more Chapters then Daniel, yet the other is more prolix. Hosheang noteth Salvator Sa∣viour; he is therefore so called, because he published Salvation to the house of Iu∣dah, and spake of the Saviour of the world, and was a Type of Christ our Saviour; He prophesied before the Babylonish Captivity; in the time of King Ieroboam, un∣der four Kings of Iudah, Uzziah, Iotham, Achaz and Hezekiah, and was contem∣porary (as some say) with Ionah, 2 Kin. 14. 26. Isaiah, Isa. 1. 1. Amos 1. 1. and Mic. 1. 1. all which prophesied destruction to the Kingdome of Israel: It consists of fourteen Chapters.

The best Expositors of it are Zanchius, Tremelius, Paraeus, Rivet and Livelie. Diu vixit Osee, & Prophetam egit, ut volunt Hebraei, per annos 90 ita multos habuit Prophetas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut Isaiam, Ioelem, Amosum, Abdiam, Ionam, Mich••am, ut notat Hieronymus.

Ioel] He prophesied in the time of Hezekiah; it consists of three Chapters, which contain partly exhortation to repentance; and partly comfort to the penitent.

Danaeus, Paraeus, Drusius and Livelie are the best Expositors of it.

Amos] Of a Shepherd he was made a Prophet, Chap. 1. 1. and 7. 14. He was con∣temporary* 1.246 to Isaiah and Hosea. He prophesied to the Kingdom of Israel, or the ten Tribes, Chap. 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Iudah, chap. 2 4. and 6. 1.

It consists of nine Chapters, Danaeus, Paraeus, Livelie and Drusius are the best In∣terpreters of it; D^r Bensi••ld hath done well on two Chapters.

Obadiah h 1.247] He was almost contemporary to Ieremiah. It is but one Chapter. D. Rai∣nold•• hath well expounded this Prophecy. The destruction of the enemies of the Church is handled in the sixteen first verses, the Salvation thereof by the Ministery of Pastors in the five last.

Ionah i 1.248] He prophesied in the time of Ieroboam, 2 King. 14. 25. Ierom proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters. Abbot and King have both commented well in English on this Prophecy.

Micah] Humiliatus, sic dictus Propheta ab insigni & miranda humilitate. He pro∣phesied in the times of Iotham, Ahaz and Hezekiah Kings of Iudah, as appears by

the inscription, Chap. 1. 1. and was almost contemporary with Isaiah, with whom he agreeth in many things. He exceeds all the Prophets in this one thing, that he determines the place of Christs Birth, Chap. 5. 2.

It consists of seven Chapters. Danaeus and Chythraeus have done well on it.

Nahum k 1.249] It is probable that he lived before the Babylonish Captivity, and was contemporary to Micah, but ninety years after Ionah. It consists of three Chapters, which contain both a prediction of the destruction of the Assyrians, ch. 1. and also an Explication of the causes of it, Chap. 2. and 3.

Danaeus is the best Expositor of this Book: The Hebrews think that both Nahum and Habakkuk wrote in the times of Manasseh. Both the order in which these Books were anciently placed, and the things themselves which are contained in their wri∣tings do intimate as much. Grotius.

Habakkuk. Luctator.

It is probable that he lived about Ieremiahs time, or a little before.

It consists of three Chapters. Grinaeus and Danaeus have done well on him.

Zephany l 1.250] He prophesied in the times of Iosiah King of Iudah, and was contem∣porary to Ieremiah. He prophesieth especially of the overthrow of the Kingdome of Iudah.

It consists of three Chapters. Danaeus hath done well on this Prophecy.

Haggai m 1.251] Chag signifieth a Feast in Hebrew, his name signifieth Festivus & laetus, aut festum celebrans, vel diligens, quòd Templi Hierosolymitani aedificationem post Capti∣vitatem maximè urserit.

He began to prophesie after the Babylonish Captivity in the second year of Da∣rius King of Persia, Ezr. 5. 1. Hag. 1. 1.

Grinaeus and Danaeus have done well on this.

Zachary n 1.252] He prophesied after the Babylonish Captivity, and followed Haggai within two moneths; he handleth the same subject, it consists of fourteen Cha∣pters. His Book is more large and obscure then any of the twelve Prophets.

Danaeus hath done well on the whole, and M^r Pemble on nine Chapters.

Malachi] Nuncius seu Angelus meus, Mal. 4. 4, 5, He was the last Prophet of the Old Testament. See Grotius of him. Tertullian cals him the Limit and Land∣mark of both Testaments, Limes inter vetus & Novum Testamentum.

It consists of four Chapters: Danaeus, and Polanus, and Stock have commented well on this Book.

So much concerning the several Books of the Old Testament.

CHAP. IV. Of the New Testament.

THe New Canon is that which the Christian Church hath had writ∣ten in Greek, from the time of Christ and his Apostles, and it summarily containes the Word published by Christ, and his righteous acts.

The History of which is in the four Books of the Evangelists, the Examples in the Acts of the Apostles, the Exposition in the one and twenty Epistles, and lastly, the Prophecy in the Revelation.

All the Books of the New Testament were written in Greek a 1.253 for divers Reasons:

First, Because that Tongue in the time of Christ and his Apostles was the most excellent of all, among the Languages of the Gentiles.

Secondly, Because it was then most Common, as Latine is now. Tully shews, Orat. b 1.254 pro Archia Poeta, how far the Greek Tongue spread.

Thirdly, Because in this Tongue all the Philosophy and Sciences of the Gentiles were written. The Greek Tongue by the writing of Philosophers, Orators, Hi∣storians and Poets, was fraught with the best learning, which Heathenism af∣forbed.

It came to passe by the singular Providence of God, that this Testament was writ∣ten in one Tongue only; for what Nation else would have yielded to another, that the Scriptures in their Tongue were Authentick, and so the seeds of debate might have been sown amongst them. All almost agree in this, That all the Books of the* 1.255 New Testament were written in the Greek Tongue; it is only doubted concerning three of them, the Gospel of Matthew, Mark, and the Epistle to the Hebrews.* 1.256 Many affirm that the Gospel of Matthew was written by Matthew in Hebrew; or rather in Syriack, the Language used by Hebrews in the time of Christ and his Apostles, that the Epistle to the Hebrews was written in Hebrew, and Mark in Latine.

All the New Testament is penned from God in Greek. The Reporters that S^t Matthew wrote in Hebrew, or S^t Paul to the Hebrews, never marked the Greek styles of both in Attique formes of speech, that Salem hath not. And the holy Ghost never translated Books, but kept still the original of all that he would have translated. Here be four Dialects, the Attique, Judean, Thalmadique and Apo∣stolique. By ignorance of which much darknesse covereth dealers with the New Testament. Broughtons Lords Family.

It is certain that the Primitive Church from the first times, used the Gospel of Matthew written in Greek c 1.257 and counted it Authentical. If any one say, That the Latine Edition of Mark, in the vulgar, is not a version, but the first Copy, he may easily be refuted from the uniform style in it with other Latine Gospels, and it will appear to any Reader, that the Gospel of Mark, which the Roman Church useth, is later then the Greek, and that the Latine was made from it. For the Epistle to the Hebrews, though many among the Ancient thought it was written in Hebrew, yet all agree that the Greek Edition was in use thence from the first times of the Church. Glassius saith, Matthew wrote his Gospel first in Greek, for his style agrees with Mark. Writers acknowledge that there is an Ancient Hebrew Copy of Matthew, but upon good ground deny that it is the original truth; for besides that by received Tradition▪ it is held otherwise, Matth. 1. 23. and other such like places do evince it; for why should he writing in Hebrew, interpret Hebrew words,

to them which understand that Language. Hieron. in quatuor Evangelia, and Sal∣masius hold, that Matthew was written in Hebrew, Evangelium Matthaei Hebraicè ab auctore scriptum esse, nemo non veterum tradidit. Hebraeum illud Syriacum esse, quod in usu tunc temporis in Iudaea fuit, Hieronymus docet, qui Evangelium Matthaei scriptum fuisse testatur Chaldaico Syroque Sermone. Salmas. de Hel••enistica. Erasmus, Cajetan, Calvin, Iunius, Whitaker, Gomarus, Causabone, Gerhard, deny that Matthew was written in Hebrew. Chamier de canone l. 12. c. 1. saith, we have the New Testament in Greek; for although some contend that the Gospel of Matthew, and the Epistle to the Hebrews was written in Hebrew; yet (saith he) it is very uncer∣tain, and so propius f••lse. I think (saith Rivetd 1.258) that the Epistle to the Hebrews was written in Greek, a Tongue then most common, and which was used by many He∣brews, which were called Hellenists.

That Marke 1.259 should be written in Latine originally is improbable; many of the reasons alledged to prove that Matthew was not written in Hebrew are of force here also; the Jews at that time of the writing of the New Testament did speak Sy∣riack f 1.260 and not Hebrew, which Language is mixt, consisting of Hebrew and Chal∣dee; therefore (saith Whitaker) it is more probable that Matthew and he which wrote the Epistle to the Hebrews wrote in Greek, because the Greek Tongue was not unknown to the Jews, which were Hellenists, Act. 6. 1. and other Apostles wrote in Greek, which wrote peculiarly to the Jews, as I••mes and Peter. Mat∣thaeum Hebrai••è scripsisse convenit inter antiquos. Citat Iren••um, Origenem, Atha∣nasium, Epiphanium, Chrysostomum, Hieronymum, Vossius de genere Christi dis∣sertat. Scripsit Hebraea lingua quia praecipuè Iudaeorum, quos viva voce hact••nus do∣cuisset, haberet rationem Id. ibid. Vide Grotium in libros Evangel.

It was needfull that the Gospel should be written by many. First, for the certain∣ty. Secondly, for the perfection of it.

Amongst all the Evangelists there is a general Agreement, and a sp〈…〉〈…〉rence;* 1.261 they all agree in the main scope and subject, Christ; they d••••••••r in 〈…〉〈…〉al Ar∣gument and Order. All describe the life of Christ, some more largely, some more briefly, some more loftily, some more plainly, yet because all were inspired by the same spirrit, they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth; for had they conspired all together to have deceived the world, they would in all things have more fully agreed.

The Doctrine of the Covenant of Grace is more plainly expounded; the will of God and way to Salvation more plentifully set down in the New Testament, then ever it was in the dayes of Moses or the Prophets; and in these books of the New Testament all things are so established as to continue to the end, so that we must not look for any new Revelation.

All these Books we receive as Canonical, because they are Divine for matter and form, divinely inspired by God, sanctified and given to the Church for their dire∣ction, written by the Apostles or Apostolical men, sweetly con••enting with other parts of holy Scripture, and with themselves; received alwayes by the greatest part of the Church of God. They were written after the death of Christ, by the direction of the holy Ghost; the Apostles by lively voice first preached, because it

was needful that the Doctrine of the Gospel should by their preaching, as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles, and be allowed by the assent of believers generally before it was com∣mitted to writing, that we might be assured of the certainty of those things which were written.

These Books are acknowledged Canonical both by us and the Papists; so that touching this matter there is no controversie between us and them.

Among the confest writings of the Scriptures attested by all, and not contradi∣cted by any; The four Gospels are first to be placed, and then the Story of the Acts of the Apostles. See Euseb. Eccles. Hist. lib. 3. cap. 3, 4. and lib. 5. cap. 8. and lib. 6. cap. 18.

The Epistlesg 1.262 doubted of by some for a while, were first, the Epistle to the He∣brews, the Epistle of Iames, the second Epistle of Peter, the second and third Epistles of Iohn, the Epistle of Iude, and the Revelation; of which I shall treat more when I come to handle the Books of the New Testament particularly.

The Story of the woman taken in Adultery, hath met with very much opposi∣tion.* 1.263 See Gregories Preface to his Notes upon some passages of Scripture. Crojus defendsh 1.264 the truth of it, Observat. in Nov. Testam. c. 17. Vide Seldeni uxorem Ebrai∣cam cap. 11.

The Inscriptions and Titles prefixed before the Epistles are no part of holy Scri∣pture written by the Apostles, but added to the Epistles by some others.

The Subscriptions and Postscripts also of divers Books are false, counterfeit and* 1.265 erroneous; not written by the Apostles, but added afterward by the Scribes which copied out the Epistles.

The Subscriptionsi 1.266 of the later Epistle to Timothy, and also to Titus, are supposi∣titious; they are neither found in the Syriack nor in all Greek Copies,k 1.267 nor yet in the vulgar Latine translation; these additions were made some hundred years after the Apostles.

The Canonical Books of the New Testament are either Historical, Doctrinal or Prophetical.

1. l 1.268 Historical, containing matters of fact, the History of

• 1. Christ exhibited in the four Evangelists or Gospels, as they are stiled by God himself, Mark 1. 1. Matthew, Mark, Luke and Iohn, called Gospels, because they contain a message of joy and gladnesse. They all treat of one subject, Christ Jesus incarnate; are most true Historians, Luk. 1. 2. Ioh. 21. 24.
• 2. His Apostles, in the Acts written by Luke, thirty years after Christs Ascen∣tion, so termed of the principal subject of the History, though the acts of others not Apostles, are there recorded.

2. Dogmatical or Doctrinal, such as were written by the Apostles for the instruction* 1.269 of the Church of God in faith and manners, commonly called Epistles, and that by warrant of the Scriptures, 1 Thes. 5. 27. 2 Pet. 3. 1, 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence, supplied that by wri∣ting Epistles. These are one and twenty, written.

• 1. By Paul,
  • 1. To whole Churches.
    • 1. Gentiles,
      • To the Romans,
      • To the C••ninthians,
      • To the Galatians,
      • To the Ephesians,
      • To the Philippians,
      • To the Colossians,
      • To the Thessalonians.
    • 2. Jews. To the Hebrews.
  • 2. To particular Persons,
    • 1. Timothy.
    • 2. Titus.
    • 3. Philemon.
• 2. Iames, one.
• 3. Peter, two.
• 4. Iohn, three.
• 5. Iude, one.

3. Prophetical, wherein under certain resemblances, the state of the Church of* 1.270 Christ till the end of the world, from the time of Iohn the Evangelist, is most tru∣ly and wonderfully described, and receiveth its name Apocalyps of the Argu∣ment.

Beza, Piscator, Calvin, Erasmus, Grotius, have done well on all the New Te∣stament. Of the Papists Iansenius hath done well on the Harmony; of the Luther∣ans, Chemnitius and Gerhard; of the Protestants, Calvin. Maldonate and De Dieu, Cameron, Scultetus, and Grotius have done well likewise on the Evangelists.

Matthew and Iohn were Apostles of the twelve; Mark and Luke Evangelists. Apostle m 1.271 is a name of Office or Dignity. It notes one sent from another with com∣mand; in special, certain famous Embassadours of Christ. The Evangelists were Comites & vicarii Apostolorum, they accompanied the Apostles in preaching the Gospel, and had curam vicariam omnium Ecclesiarum, as the Apostles had curam principalem. The Title Evangelist is taken, 1. For such as wrote the Gospel, 2. For such as taught the Gospel; and these were of two sorts, either such as had ordina∣ry places and gifts, or such whose places and gifts were extraordinary, such Evan∣gelists were Timothy and Titus. Smectymn. Answ. to an Humble Remonstrance, Sect. 13.

Matthew] There was never any in the Church which doubted of its Authority. Some say he wrote in Hebrew, but that is uncertain (as hath been already decla∣red.) He interprets the Hebrew name Emanuel, Chap. 1. 23. and those words C••. 27. 46. therefore it is likely he wrote not in Hebrew; for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew? And how came this Authenticall Copy and Prototype to be lost? for it is not now ex∣tant. How ever, the Greek edition is Authentical, because it came forth when the Apostles were living, and was approved by them, which the Ancients confirm. Of

the time when Matthew wrote, Authors agree not; Eusebius n 1.272 saith, that he wrote in the third year of ••ajus Caesar; others say he wrote after Claudeus. He wrote his Gospel in the fifteenth year after Christs Ascention, saith Nio••phorus * 1.273; the one and twentieth, saith o 1.274 ••••en••us; in the eighth year, saith Theophylact p 1.275.

It q 1.276 consists of twenty eight Chapters, in which the person of Christ, and his three Offices of Prophet, Priest and King, are described.

The best Expositors of it are Hilary, Musculus, Paraeus, Calvin.

Aquinas was wont to say, That he desired but to live so long, till he might see the golden-mouthed Father S^t Chrysostom his imperfect work upon Matthew finish∣ed. D^r Featleys Preface to his Stricturae in Lyndo mastigem.

Mark] He was the Disciple of Peter, and wrote his Gospel from him, in the fourth year of Claudius Caesar, say some. He wrote not in Latine (as Bellarmine saith) but in Greek. Concerning the Archetypal Language in which the Gospels of Mark and Luke were written; See M^r Selden in Eutichii orig.

It consists of sixteen Chapters, in which Christs three-fold Office is also ex∣plained.

The best Expositors of it are Calvin, Beza, Piscator, Maldonate, Iansenius.

Luke] He was for Countrey, of Antioch; for profession, a Physician; there is mention made of him, Col. 4. 14. 2 Tim. 4. 11. Philem. 24. He was companion to Paul the Apostle in his travels, and in prison. He only makes a Preface before his Go∣spel, that he may briefly shew the cause which induced him to write.

The best Expositors of it are Calvin, Beza, Piscator, Maldonate, Ian∣senius.

Iohn] In Hebrew signifieth the grace of God; he soareth higher then the other* 1.277 Evangelists to our Saviours Divinity; and therefore (as Nazianzen among the Fa∣thers) he is called the Divine, by an Excellency, because he hath so graphically and gravely described the Divinity of the Son, and hath written also of things most Di∣vine and Theological.

Melancthon called Calvin a Divine by an Excellency, and then when Calvin be∣ing but a young man did most gravely treat of divine matters.

He hath the Eagle for his Ensign assigned him by the Ancients. He was called Presbyter, by reason of his age, being the longest liver of all the Apostles. He wrote the last of all when he returned from the Isle Patmos; therefore there is something more in every Chapter of Iohn then any other of the Evangelists. He alone describeth the admirable Sermon which our Saviour made at his last Supper, and his Prayer.

It is generally thought, and I think not untruly, that the blasphemous heresies of Ebion and Cerinthus (who denied that our Saviour was God, or had any being before he took flesh of the holy Virgin his mother) was one especial occasion of writing this Gospel. M^r Wotton Serm. 2. on 1 Ioh. 1. 2.

It consists of one and twenty Chapters, in which the Person of Christ, consisting* 1.278 of the Divine and humane Nature, is described.

In his Gospel is described: first, Christs person; in the first Chapter. 2. His Office; in the second Chapter, to the twelfth. 3. His death, from the twelfth to the end.

The best Expositors of him are Calvin, Beza, Piscator, Rollock, Tarnovius, Musculus.

Acts q 1.279] Luke in the Proem of it makes mention of the Gospel written by him, that he might profess himself to be the Author of both. It consists of eight and twenty Chapters. Luke calleth his History, The Acts of the Apostles, though it be specially of their sufferings; because even their passions were actions, they enlarged the Kingdom of Christ by their sufferings.

The best Expositors of it are Brentius, De Dieu, Calvin, Sanctius.

The thirteen Epistles of Paul: one to the Romans, two to the Corinthians, one* 1.280 to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossi∣ans, two to the Thessalonians, two to Timothy, one to Titus, and one to Philemon, the Primitive Church unanimously received into the Canon, and never doubted of their being Apostolical. They have their name Epistles à forma Epistolari qua conscrip∣tae sunt.

A Lapide, Estius, Grotius and Vorstius, have done well on all the Epistles, Impri∣mis Estius ex Pontificiis, saith Voetius.

The Epistles are for the most part written in this order: they have* 1.281

• 1. An Inscription: wherein is the name of the Writer, and of them to whom he writes, and his wish.
• 2. The matters of the Epistle, which are sometimes meerly religious, concer∣ning certain Articles of faith, or piety of life, or about the use of things indif∣ferent; or else familiar things, witnessing their mutual good will.
• 3. The Conclusion: in which are Exhortations, Salutations, Wishes, or other familiar matters.

There are 21 Epistles, fourteen written by Paul, and seven more written by Peter, Iohn, Iames and Iude.

Concerning the time and place in which the several Epistles were written, it is not easie to determine. I will premise something about the order of the Epistles, be∣fore I speak of them particularly.

Some of Pauls Epistles were written before his imprisonment; some in his bonds, both former and later. Before his imprisonment, the first of all that was written, were both the Epistles to the Thessalonians; they were written from Corinth the 8^th or 9^th year of Claudius.

Titus was written by Paul in those two years that he stayed at Ephesus.

Galatians] At the end of the two years that Paul was at Ephesus, the Epi∣stle to the Galatians seems to be written, 1 Cor. 16. 2. by which words the Apostle seems to intimate, that this Epistle to the Galatians was written before that to the Corinthians.

Corinthians] Paul living two years at Ephesus, in the 11^th and 12^th year of Claudius, the Corinthians wrote to him, 1 Cor. 7. 1. and that by Stephanus and For∣tunatus, which they sent to him (Chap. 16, 17.) by whom Paul seemeth to have written back the first Epistle to the Corinthians, for in that he exceedingly com∣mends* 1.282 them of Corinth. It was not written from Philippi, (as the Greek superscri∣ption hath it) but from Ephesus, as the Arabick interpreter hath it; as is manifest, Chap. 16. 8.

The second Epistle to the Corinthians, and the first of Timothy strive for priority, Et sub judice lis est. Both of them were written a little after Paul departed from Ephesus, and while he departed to Macedonia, but it is not manifest which was the first.

First Epistle to Timothy] Some think that this Epistle was written by Paul in his bonds▪ but not rightly; for he makes no mention of his bonds in it. It is probable* 1.283 that it was written from Athens, as it is in the Arabick subscription, when he came from Macedonia to Greece; and so it was written after the first Epistle to the Co∣rinthians.

Romans] The Epistle to the Romans was written at Corinth, when Paul having spent three moneths in Greece, sailed to Ierusalem, that there he might gather the* 1.284

Collections of the Churches of Achaia, Asia and Macedonia. This is manifest from Rom. 15. 2, 4.

These are the Epistles which seem to be written by Paul out of imprisonment; the other were written in his bonds. Pauls bonds were two-fold; former and la∣ter. One only, viz. the later to Timothy seems to be written in the later bonds of Paul, a little before his Martyrdome; the others were written in his former bonds.

Epistle to the Philippians.] This seems to be the first of them all, which Paul wrote in his bonds. When Paul was Captive at Rome, the Philippians being care∣full* 1.285 for him, sent Epaphroditus thither, who visited Paul in his bonds, and mini∣stred to him necessary helps for the preserving of his life, as appears by the second Chapter, and 25 verse of that Epistle, and the fourth Chapter, 10. and 18 verses. Paul sent him back again to the Philippians, and commends him to them, Chap. 11. 28. That the Epistle was written in his bonds, is manifest from the first Chap. v. 7, 13, 14. and from Rome, not Ierusalem, Chap. 4. 22.

The Epistles to the Colossians, Ephesians, Philippians, and Philemon, were at the same time written from Rome, and sent by the same, viz Tychicus and One∣simus. First, That the Epistle to the Colossians was written by Paul in his bonds, it is manifest from Chap. 4. v. 3. and 18. but it was sent by Tychicus and Onesimus, Chap. 4 v. 7, 8, 9.

That to Philemon was written at the same time with that to the Colossians, since* 1.286 he salutes Philemon in their name in whose he saluted the Colossians, viz. in the name of Epaphras, Aristarchus, Mark, Luke, Demas, as is manifest by compa∣ring the fourth Chapter of the Epistle to the Colossians, v. 10, 12, 14. with the 22. and 24 of the Epistle to Philemon. For this and other reasons Capellus supposeth they were both written at the same time.

That the Epistle to the Ephesians was written also at the same time, it may be thus confirmed: 1. Because it was written by Paul in his bonds, viz. from Rome, as is manifest Chap. 3. 1. and 4. 1. 2. It was sent by Tychicus, Chap. 6. 21, 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not later bonds, it is hence manifest, because Phil. 1. 25. and 26. and 2. 24. also in the 22 verse of Philemon, Paul sheweth that he had a most certain hope, that he should be freed shortly.

The Epistle to the Hebrews was written by Paul from Rome, toward the end of his former bonds. He expresly mentions his bonds, Ch. 10. 34. and sheweth, that he hopes shortly to be set free, Chap. 13. 19.

The later Epistle to Timothy was the last of all Pauls Epistles, written by him in his later bonds, of which he writes, Chap. 1. 8. and 2. 9. and from Rome, Chap. 1. ver. 17. a little before his Martyrdome, which he seems to intimate, Chap. 4. ver. 6, 7, 8.

Thus having by the help of Capellus something cleared the order of Pauls Epi∣stles for the time of their writing, I shall speak of them now according to the me∣thod wherein they are commonly disposed in our Bibles.

Romans] That Epistle is first not in time of writing but in dignity, because of* 1.287 the majesty of the things it handleth, Justification and Predestination. It is rightly called Clavis Theologiae, or the Epitome of Christian Religion. It consists of six∣teen Chapters.

The best Expositors of it are D^r Sclater on the first three Chapters, and Paraeus with Peter Martyr, and Par on the whole. Voetius saith, Willetus est instar om∣nium.

First to the Corinthians.] * 1.288 How much Authority the Epistle to the Romans hath in establishing controversies of faith; So much the first of the Corinths hath in esta∣blishing Ecclesiastical Discipline; therefore Antiquity hath placed it next the other. It consists likewise of sixteen Chapters.

The best Expositors of it are Paraeus, Peter Martyr, Morton, D^r Sclater.

The second to the Corinthians a 1.289] consists of thirteen Chapters.

The best Expositors of it are Musculus and D^r Sclater.

Galatians] S^t Ierom taketh the Argument of the Epistle to the Galatians, to be the same with the Argument of the Epistle to the Romans; wherein the Apostle proveth, that by the works of the Law, whether Ceremonial or Moral, no flesh can be justified before God; using the same words in both, Rom. 3. 20, 28. and Gal. 2. 16. It consists of six Chapters.

The best Expositors of it are M^r Perkins and Paraeus.

Ephesians] Ephesus was a Mother-city in the lesser Asia, famous for Idolatry, and the Temple of Diana, as the b 1.290 Acts of the Apostles testifie, so given to all riot that it banished Hermodore, because he was an honest sober man; yet here God c 1.291 had his Church. It consists of six Chapters.

The best Expositor of it is Zanchius, M^r Baines hath done well on the first Cha∣pter, and D^r Gouge on some part of the two last Chapters.

Philippians] The Apostle had planted a Church at Philippi, which was the Me∣tropolis of Macedonia, Acts 16. 12. In this Epistle he commends their godly study. It consists of four Chapters.

Zanchy and D^r Airie have done well on this Book.

Colossians.] Colosse was the chief City of Phrygia in lesser Asia; the Apo∣stle directs this Epistle to the Inhabitants of that City. It consists of four Chapters.

Bishop Davenant, Bifield and Elton, have done best on this Book.

Thessalonians 2.] These were written to those which dwelt at Thessalonica; it is* 1.292 a chief City in Macedonia, whither, how the Apostle came, we may see Act. 17. The first Epistle consists of five Chapters, the second of three. It was written first before any other Epistle, or indeed before any Book of the New Testament. Iraen. l. 3. c. 1. Euseb. hist. l. 5. c. 8.

Zanchius and D^r Sclater have done well on both these Epistles; Iackson and Brad∣shaw also on the second.

Timothy 2. d 1.293] Signifieth the honour of God, or precious to God. He honour∣ed God, and was precious to him. The first Epistle consists of six Chapters.

Barlow hath done well on three of them, and Scultetus on the whole.

The second to Timothy] This consists of four Chapters.

Scultetus hath done well on it, and Espensaeus on both those Epistles.

Titus] Titus to whom this Epistle was written, was a faithful Minister, and belo∣ved friend of the Apostle, 2 Cor. 2. 13. and 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia, which is of the same Subject with the first to Timothy. It consists of three Chapters.

Scultetus, Espensaeus, and D^r Tailor have done best on this Book.

Philemon e 1.294] He was the Minister of the Church at Colosse, vers. 17. it is but one Chapter.

Scultetus and Dike have well interpreted it.

Hebrews] The Epistle to the Hebrews was rejected by some Hereticks, as Mar∣cion and Arius; it is now received as Canonical, because it was inspired of God, doth in all things fully agree with all other parts of Prophetical and Apostolical writings, and was received of the greatest part of the ancient Church, though upon weak and slender grounds the Latine Church for a time did not receive the same.

Hieron. in Catalogo Scriptorum Ecclesiasticorum, after he hath recited all the Epistles of Paul, at length he cometh to this Epistle; f 1.295 but the Epistle to the He∣brews (saith he) is not thought to be his, for the difference of the style and speech, but either written by Barnabas, as Tertullian holds, or Luke the Evangelist,

or Clement. Some ascribe it to Tertullian, saith Sixtus Senensis.* 1.296

The diversity of the style and inscription of this Epistle, and manner of reason∣ing, makes some doubt of the Writer thereof; and also something in the Epistle shews that it was written not by Paul, as the beginning of the second Chapter ver. 3. the Doctrine of Salvation is confirmed to us by them which heard it, which seemeth to agree with the profession of Luke in the beginning of his Gospel; whereas S^t Paul denieth Gal. 1. 12. that he received it of man. An ancient Greek Copy (whereof Beza speaks) leaves out the name of Paul in the Title, and also divers printed Books. Augustine speaks often of this Epistle, as if it were of doubt∣full Authority, as you may see in his Enchirid lib. 1. c. 8. & lib. 10. de Civitate Dei, cap. 5. Beza, Hemingius, Aretius, leave it in medio. Calvin and Marlorat deny that it was Pauls.

The reasons (saith Cartwright in his Confutation of the Rhemists) moving us to esteem it none of Pauls, are first, that his name is not prefixed, as in all the E∣pistles undoubtedly known to be his. Another reason is, that this writer confesseth that he received the Doctrine of the Gospel, not of Christ himself, but of those which heard it of Christ, Heb. 2. 3. whereas Paul received his Doctrine immediately from Christ, and heard it himself of Christ, and not of them that heard it from him.

To the first Objection by Fulk it is easily answered, the diversity of style doth not prove that Paul was not the Author of this Epistle; For as men have written divers things in divers styles in respect of matter and persons to whom they wrote;* 1.297 as Tully his Offices, Orations and Epistles; so the Spirit of God could and might inspire one and the same man to pen in a different manner: 2. The other Argu∣ment also against its being Pauls, because his name is not prefixed, hath but little force in it. 1. If it be not Pauls because his name is not prefixed, then it is nones, because no mans name is prefixed; so Ierom, and from him Beza and Bellarmine both thus answer. 2. The Author of this Epistle did conceal his name, that there∣by he might not offend the weak Jews to whom he wrote, with whom he knew his name was hatefull. 3. Beza saith, he found Pauls name g 1.298 added to this Epistle in all ancient Greek Copies, one excepted. Other Books have no name pre∣fixed, as the first Epistle of Iohn hath not his name prefixed, and yet certainly belie∣ved to be his.

For the last Objection, Beza answers, that he reckons himself among the hearers of the Apostles, to avoid the envy of Apostleship; See 1 Pet. 4. 3.

All the Grecians, and many of the more famous of the Ancient Latines, as Au∣gustine, Ambrose, Gregory, and many modern Writers of note, as Beza, Bellar∣mine, Gerhard, Capellus, Martinius, Hoornbeck, Walter, Cornelius a Lapide hold it was written by Paul, and for divers reasons: 1. The Author of this Epistle commends a certain famous Disciple Timothy, Chap. 13. 23. but none had such an one but Paul. 2. He remembers his bonds, Chap. 10. 34. which is a usual thing with Paul, Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. & 10. 3. He hath many of the same Axioms with Paul, compare Heb. 1. 2. & 3. with Col. 1. 14, 15, 16, 17. Heb. 5. 12. and 13. with 1 Cor. 3. 1. and 2. and divers other places. Paul saith, by that sign his Epistles may be known and distinguished from others, viz. that sub∣scription, The grace of our Lord, 2 Thess. 3. 18. which clause is found in the end of this Epistle, Chap. 13. 4. Pauls zeal for the salvation of the Hebrews, Rom. 9. 3.

makes it probable that he would write unto them. Some think it may be gathered* 1.299 from that place, 2 Pet. 3. 15. Beza having alledged four reasons urged by some why this Epistle should not be written by Paul, saith, Opponitur his omnibus quae scri∣buntur, 2 Pet. 3. 15. quae certè videntur hanc Epistolam velut intento digito mon∣•• rare.

Beza concludes the matter very modestly: Let the judgements of men, saith he, be free; so we all agree in that, That this Epistle was truly dictated by the holy Ghost, and preserved as a most precious treasure in the Church. Vide Waltheri of∣ficinam Biblicam, & Whitakeri controvers. 1. Quaest. jam de Script. cap. 16. & Hoorn∣becks Antisocinianismi, l. 1. c. 1. controvers. Sect. 3.

Some think (as I have touched it before) that this Epistle was originally writ∣ten in h 1.300 Hebrew, but the style and phrase of this Epistle doth Graecam redolere eloquen∣tiam, non Hebraeam. 2. If it was written in Hebrew, the Hebraisms would appear in the Greek version, which yet are rarer here then in other Epistles. 3. The Scri∣ptures of the Old Testament are cited in it, not according to the Hebrew fountains, but according to the version of the Seventy. 4. The Apostle Chap. 7. i 1.301 interprets the Hebrew name M••lchised••ch, King of righteousnesse; and Salem, peace; which he would not have done if he had written in Hebrew. Iunius k 1.302 in his parallels holds it to be Pauls, and written in Greek.

Ribera and Ludovicus a Tena, two Papists, have written on this Epistle. Paraeus and Dixon have done best on the whole Book, and M^r Deering on six Chapters. Voe∣tius much commends Gomarus.

Those seven Epistles written by Iames, Peter, Iohn and Iude, have unfit Titles prefixed before them, in that they are called sometime Canonical, specially of the Latine Church; and sometimes Catholick l 1.303, chiefly of the Greek Church: neither of which were given them by any Apostle or Apostolick Writer. Yet though this Title Catholick cannot be defended, it may be excused and tolerated as a Title of di∣stinction, to distinguish them from the other Epistles. Also they may have this Title Canonical set before them, (as some Books of the Old Testament were termed Hagiographa by the Jews) not because they were of greater Authority then other holy writings, but to shew that they ought to be esteemed of, and im∣braced as Divine, howsoever in former times they were unjustly suspected. Vide Bezam.

The second Inscription of Catholick is as unfit as the former; therefore the Rhe∣mists unjustly blame us for leaving out that Title in our English Bibles; for it is well known that that Title is not given by the holy Ghost, but by the Scholiast who took it from Eusebius. General, is a meer English term, and of no doubtfull signifi∣cation; Catholick is both Greek, and (by their saying) of double, and therefore doubtfull signification.

The Syriack Interpreter hath this Inscription of these Epistles (as Tremellius sheweth) Tres Epistolae trium Apostolorum, ante quorum oculos Dominus noster se transformavit, id est, Iacobi, Petri, & Ioannis. For the Syrians doe not e∣steem the second of Peter, nor the second and third of Iohn, nor the Epistle of Iude, Canonical.

The Apostles Iames, Peter, Iohn and Iude have publisht seven Epistles as my∣stical* 1.304 as succinct; both short and long; short in words, long in sense and meaning.

Iames] For the difference which seems to be between Iam. 2. 21, 22. and Rom. 4. 2. and 3. 28. most likely this Book was doubted of in ancient times, as Eusebius and Ierom witnesse. But yet then also publickly allowed in many Churches, and* 1.305 ever since received in all, out of which for the same cause Luther and other of his followers since him, would again reject it. Erasmus assents to Luther, and Muscu∣lus agrees with them both in his Comment upon the fourth of the Romans; both they of the Romish, and we of the Reformed Church m 1.306 with one consent admit this Epistle for Canonical. Vide Polani Syntagma.

I light upon an old Dutch Testament of Luthers Translation (saith Whi••ak••r against Raynolds) with his Preface, wherein he writeth that Iames his Epistle is not so worthy as are the Epistles of S^t Peter and Paul, but in respect of them a strawen Epistle; his censure I mislike, and himself (I think) afterwards, seeing these words in a later Edition are left out.

It is no where found in Luthers Works, that he called the Epistle of Iames, I∣nanem & stramineam. Edmund Campian was convicted of falshood about that in England, where when he had objected that, he could finde no such thing at any time in the Books he n 1.307 produced. Some in the Preface of the German Edition say that Luther wrote, that it cannot contend in dignity with the Epistles of Paul and Peter, but is strawy, if it be compared with them. Which judgement of Lu∣ther we approve not of, and it is hence manifest that it was disliked by him, because these words are found in no other Edition from the year 1526. Luthers disciples now hold, that it is Canonical and Apostolical; and they answer the Arguments* 1.308 of those that are opposite thereto, as we may see in the Exposition of that Article concerning the Scripture, by that most learned and diligent man Iohn Gerard. Gravitatem ac zelum Apostolicum per omnia prae se f••rt, saith* 1.309 Walther.

We may reply against the Papists, who often object this opinion of Luthers, that Cajetan their Cardinal o 1.310 denieth the Epistle to the Hebrews to be Canonical; yea (which is farre worse) he affirmeth that the Author thereof hath erred, not only in words, but in the sense and meaning of the Scriptures. Nay, Caj••tan (saith Whitaker) rejected Iames, second of Peter, and second and third of Iohn and Iude.

It consists of five Chapters. Paraeus, Laurentius, Brochmand, and M^r Manton have done best on it.

First of Peter.] This Epistle is called in the Title Catholical, because it is not written to any one person, as that of Paul to Timothy, Titus and Philemon; no•• to any one particular Church, as those of Paul to the Romans, Corinths: but to the converted of the Jews dispersed here and there, as appears by the inscription. It consists of five Chapters.

Gerhard, Laurentius, Gomarus and D^r Ames have expounded both these Epistles. Bifield hath interpreted part of the first Epistle.

Second of Peter] Some in the Primitive Church doubted of its p 1.311 authority, and the Syriack hath it not; but the Church generally allowed it, and many reasons may perswade that it is Apostolical, and was written by Peter. 1. Because the Au∣thor of it expresly calleth himself Simon Peter, the Apostle of Jesus Christ. He* 1.312 wrote it in his old-age to confirm them in the Doctrine which before he had taught them. 2. Its inscription is to the same Jews (that the former) viz. dispersed by the Roman Empire, and converted to Christ, whose Apostle Peter was. 3. It shews an Apostolical spirit. 4. Its style and composition is agreeable to the former Epi∣stle. 5. The Author of this Epistle witnesseth, that he was a spectator of the Transfiguration in the Mount; Chap. 1. vers. 16. now Peter, together with Iames and Iohn were present with Christ. 6. He makes mention of the Former Epistle, Chap. 3. v. 1. 7. He cals Paul his dear Brother, Chap. 3. v. 15. It consists of three Chapters.

First of Iohn consists of five Chapters.

Second and third of Iohn.] They were also in times past doubted of by some,* 1.313 as Erasmus, Cajetan: but there are good reasons to prove them Canonical. 1. Their Author cals himself an Elder; so doth Peter, 1 Pet. 5. 1. by which name an Ecclesiastical Office is often signified, but here age rather; now it is manifest that Iohn came to a greater age then the rest of the Apostles. 2. The salutation is plainly Apostolical, Grace, mercy and peace. 3. In sentences and words they agree with the first Epistle. 4. The Fathers alledge them for Iohns * 1.314, and reckon them a∣mong the Canonical Books.

Each of these Epistles is but a Chapter.

Iude] This Epistle also in times past was questioned by some; but that it is Apo∣stolical,

first the inscription shews; the Author expresly cals him a servant of Christ, and brother of Iames. 2. The matter, it agreeth both for words and sentences with the second of Peter; of which it contains as it were a brief summe and recapitulation. That the writer of the Epistle doth not call himself an Apo∣stle* 1.315 is of no moment to infringe the authority thereof, for the judgement of the writer is free in that case; that Title was specially used by Paul and Peter; Iames and Iohn quit the same Title, yea Paul in his Epistles to the Philippians, Thessalo∣nians and Philemon doth not call himself an Apostle, and yet those Epistles were never doubted of. It is but one Chapter. Willet and M^r Perkins have done well on it.

Revelation q 1.316] It is called according to the Greek Apocalyps, and according to the Latine Revelation; that is, a discovery or manifestation of things which before were hidden and secret, for the common good of the Church.

Eusebius l. 3. c. 17. saith, Domitian cast Iohn the Evangelist into a fornace of scald∣ing Oyl, but when he saw he came forth unhurt, he banished him into the Isle Path∣mos, where he writ this Revelation.

This Book describeth the state of the Church from the time of Iohn the last of the Apostles, untill Christs coming again; and especially the proceedings, pride and fall of Babylon, the great Whore, with all the Kingdoms of Antichrist. The subject of it is two-fold: 1. The present state of the Church: 2. The future state of it, The things which are, and the things which shall be here∣after, Revel. 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia, the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming.

The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books (wherein he prevailed so far, as some true Churches called the truth and authority of it into question) hath backed it with a number of confirmations more then are in any other Book of Scripture.

First, The Author of it, is set in the fore-front or face of it, The Revelation of Iesus Christ, Chap. 1. vers. 1. who professeth himself to be the first and the last, vers. 11. so in the several Epistles to the Churches in several styles he challengeth them to be his. Thus saith he, 1. That holdeth the seven starres in his right hand. 2. He which is first and last, which was dead, and is alive. 3. Which hath the sharp two edged Sword. 4. Which hath eyes like a flame of fire, and his feet like brass. 5. Which hath the seven Spirits of God, and the seven stars. 6. He who is holy and true, who hath the key of David. 7. He who is Amen, the faithful and true witness, the beginning of the creatures of God.

Secondly, The Instrument or Pen-man, his servant Iohn the Evangelist, the A∣postle, the Divine, who for the farther and more full authority of it, repeateth his* 1.317 name at least thrice, saying, I Iohn, Chap. 1. 9. and 21. 1, 2. and 22. 8. whe•••••••• in the Gospel he never maketh mention of his name; there he writes the History

of Christ, here he writes of himself, and the Revelations declared to him.

Thirdly, In the last Chapter are five testimonies heaped together, vers. 5, 6, 7, 8. 1. Of the Angels. 2. Of God himself, the Lord of the holy Prophets. 3. Of Je∣sus Christ, Behold I come shortly. 4. Of Iohn, I Iohn heard and saw all these things. 5. The Protestation of Jesus Christ, v. 18.

Fourthly, The matter of the Book doth convince the Authority thereof, seeing everywhere the Divinity of a Prophetical Spirit doth appear; the words and sen∣tences* 1.318 of other Prophets are there set down; part of the Prophecies there deliver∣ed are in the sight of the world accomplished, by which the truth and authority of the whole is undoubtedly proved; there are extant many excellent Testimonies of Christ and his Divinity, and our redemption by Christ.

Fifthly, The most ancient Fathers, Greek and Latine ascribe this Book to Iohn the Apostle. Theophylact, Origen, Chrysostome, Tertullian, Hilary, Austin, Am∣brose, Iren••us.

To deny then the truth of this Book is contrasolem obloqui, to gainsay the shining of the Sun it self.

The Chiliasts abuse many testimonies out of this Book, but those places have been* 1.319 cleared long ago by the learned, as bearing another sense. See D^r Raynolds Conf. with Hart, c. 8. p. 406.

Calvin being demanded his opinion, what he thought of the Revelation, answer∣ed ingeniously (saith oner 1.320) He knew not at all what so obscure a writer meant. Se penitus ignorare quid velit tam obscurus scriptor.

Cajetane at the end of his Exposition of Iude, confesseth that he understand•• not the literal sense of the Revelation, and therefore Exponat (saith he) cui Deus concesserit.

It consists of two and twenty Chapters; the best Expositors of it are Ribe∣ra,* 1.321 Brightman, Paraeus, Cartwright, Fulk, Dent, Forbes, Mede, Simonds, Foord.

1. The Scriptures written by Moses and the Prophets sufficiently prove that* 1.322 Christ is the Messiah that was to come; The Old Testament may convince the Jews (which deny the New Testament) of this truth, Iohn 5. 39. They, that is, those parts of Scripture written by Moses and the Prophets; there were no other Scri∣ptures* 1.323 then written. The 53 of Isaiah is a large History of his sufferings. We have also another Book (or Testament) more clearly witnessing of Christ; The Gospel is the unsearchable riches of Christ, Ephes. 3. 8.

So much may suffice to have spoken concerning the Divine Canon; the Ecclesiasti∣cal and false Canon follow.

CHAP. V. Of the Books called Apocrypha.

SOme Hereticks utterly abolisht the Divine Canon, as the Swingfeldians and Libertines who contemned all Scriptures; the Manichees and Marcionites re∣fused all the Books of the Old Testament (as the Jews do those of the New)* 1.324 as if they had proceeded from the Devil.

Some diminish this Canon, as the Sadduces who (as Whitaker and others hold) rejected all the other Prophets but Moses; some inlarge it as the Papists, who hold that divers other Books called by us Apocrypha (i hidden) do belong to the Old Testament, and are of the same authority with the other before named; and they adde also their traditions and unwritten Word, equalling it with the Scripture; both these are accursed, Rev. 22. 18.

But against the first we thus argue: Whatsoever Scripture, 1. Is divinely inspi∣red: 2. Christ commandeth to search: 3. To which Christ and his Apostles ap∣peal and confirm their Doctrine by it, that is Canonical and of equal Authority with the New Testament. But the holy Scripture of the Old Testament is divinely inspi∣red,* 1.325 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament, as is ga∣thered both from the universal, all writing, viz. holy, in the 15 verse; and from the circumstance of time, because in the time of Timothies infancy little or nothing of the New Testament was published. 2. Christ speaks not to the Scribes and Pha∣risees, but to the people in general, to search it Iohn 5. 39. this famous elogium be∣ing added, That it gives testimony of him, and that we may finde eternal life in it. 3. Christ and his Apostles appeal to it, and confirm their Doctrine by it, Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old, and Peter, 2 Pet. 1. 19. of Pauls Epistles.

The Ecclesiastical Canon (which is also called the second Canon) followeth, to which these Books belong, Tobit, Iudith, first and second of the Maccabees, Wis∣dom, Ecclesiasticus, Baruch, Additions to * 1.326 Daniel and Esther; for these neither contain truth perfectly in themselves; nor are sanctified by God in the Church, that they may be a Canon of faith; and although abusively from custom they were cal∣led Canonical, yet properly in the Church they are distinguished from the Canoni∣cal by the name of Apocryphal.

The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion; for the Papists as well as we reject for Apocry∣phal the third and fourth Book of Ezra, the prayer of Manasses, the third and* 1.327 fourth of Maccabees, as Thomas Aquinas, Sixtus Senenfis, Bellarmine, and so the Councel of Trent confesse, when they omit these and reckon up the whole Canon.

The state therefore of the controversie betwixt us and the Papists is, Whether* 1.328 those seven whole Books with the Appendices, be Sacred, Divine, Canonical.

We do not deny but many of these, especially Wisdom and Ecclesiasticus are very* 1.329 good and profitable, and to be preferred before all humane Tractates, but that they are properly, and by an excellency Canonical, and of infallible truth, out of which firm arguments may be drawn; that we deny.

Those Books which the Jews of old, and the Reformed Churches now reckon for truly Canonical in the Old Testament, are received all even by our Adversa∣ries for Canonical without any exception; 2. For the Canonical Books of the New Testament, there is no controversie between us, and so far we agree; but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal.

The reason why these Books at first were added to holy Writ, was this, the Jews* 1.330 in their later times, before and at the coming of Christ were of two sorts; some properly and for distinction sake named Hebrews, inhabiting Ierusalem and the ho∣ly Land; others were Hellenists, that is, the Jews of the dispersion mingled with the Grecians. These had written sundry Books in Greek which they made use of, together with other parts of the Old Testament, which they had in Greek of the Translation of the LXX, when they now understood not the Hebrew; but the Hebrews receive only the two and twenty Books before-mentioned. Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church; the one Pure, unquestioned and Divine, which is the Hebrew Canon; the other in Greek adulterate, corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people. Drus. praeterit. l. 5. Annotat. ad Act. Apost. c. 6. Jun. Animad in Bell. cont. 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul▪ in A∣pol. c. 19.

They are called Apocryphal (i. secret and hidden) not because the names of the writers are unknown (by that reason Iudges and Ruth should be Apocryphal) but because they were not wont to be read * 1.331 openly in the Church of God as the Cano∣nical Books, but secretly and in private by private persons, or because their Autho∣rity was obscure and doubtful with the Ancient.

These Books our Church rejecteth, as not written by Divine Inspiration for these reasons.

All the Canonical Books of the Old Testament were written by the Prophets; a 1.332 but none of these Books were written by any of the Prophets; for

1. The last of the Prophets of the Jews was Malachi, Mal. 4. 4, 5. between whom and Iohn Baptist came no Prophet. Mark begins with the same words al∣most with which Malachi ended; a good argument to prove that the New Testa∣ment is next to the Old. But these Books b 1.333 were written by such who lived most of them after Malachi.

2. All the Prophets wrote in Hebrew, the language which the Jews understood; but the Fathers affirm, and Papists acknowledge that most of these Books were written in Greek; Ergo, being not written by the Prophets, they are not Canoni∣cal. 2. All the Books of the Old Testament were committed to the Jews and safe∣ly kept by them, Rom. 3. 2. our Saviour Christ which reproved the Jews c 1.334 for cor∣rupting the sense of the Scripture, did yet never reprove them for rejecting those Books which were divinely inspired, which sacriledge he would not have conceal∣ed; yea our Saviour sendeth us unto the Scriptures, as they received them, Ioh. 5.* 1.335 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture, and safely to lay them up. If the Jews should have rejected or not re∣ceived

any Books being Canonical, they had grievously erred, which the Papists themselves will not affirm. Yea there should have been some Canonical Books,* 1.336 which no Church received; for besides the Church of the Jews at that time there was none in the world. The Canonical Books of the Old Testament were divided into Moses, d 1.337 the Prophets, and Psalms; with which agreeth the old distribution of the Hebrews, into the Law, Prophets and Hagiographa.

3. There are two wayes to know a Book to be Canonical; one by the testimony of some Prophet or Apostle: the other by the certain Testimony of them which did live when the Book was published, who did witnesse that the Book was writ∣ten* 1.338 by some Prophet or Apostle. But these Books are known to be Canonical nei∣ther of these wayes; they were rejected by the Jews, who lived in the times when they were written; our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit. They are cited by Christ and his Apostles for the confirmation of their Doctrine. All the Canonical Books in general, Iohn 5. 39. and 10. 35. Rom. 16. 26, Luke 16. 29, 31. and Chap. 24. 25, 27, 44. The most of all in spe∣cial, Genesis, Matth. 19 4, 5, 6. Exodus, Mat. 5. 21, 27, 33, 38. Leviticus, Gal. 3. 12. Numbers, John 3. 14. Deuteronomy, Acts 3. 22. Ioshua, Heb. 11. 30, 31. Iudges, Heb. 11. 32. Ruth, Mat. 1. 3. First of Samuel, Matth. 12. 3. Second of Samuel, Heb. 1. 5. First of Kings, Mat. 12. 42. Second of Kings, Luk. 4. 27. First of Chronicles, Mat. 1. 3, 7, 10, 13. Second of Chronicles, Acts 7. 48. Ezra, Matth. 1. 12, 13. Iob, 1 Cor. 3. 19. Psalms, Act. 4. 25. Proverbs, Heb. 12. 5, 6, 7. Isaiah, Matth. 1. 23. Ieremiah, Heb. 10. 16, 17. Ezekiel, Mat. 25. 35. Daniel, Matth. 24. 25. All the lesser Prophets, Acts 7. 42. and 15. 15, 16. Hosea, Mat. 12. 7. Ioel, Act. 2. 12. Amos, Act. 15. 16. Ionah, Mat. 12. 40, 41. Micah, Mat. 10. 35. Nahum, Rom. 10. 15. Habakkuk, Rom. 1. 17. Haggai, Heb. 12. 26. Zachary, Matth. 21. 5. Malachi, Luke 1. 16, 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine.

Object. If they be not Canonical, therefore because they are not cited; then Nahum and Zephany are not Canonical. Aratus, Menander, and Epimenides, pro∣phane Poets, are Canonical, because they are cited, Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12.

Answ. They are not therefore not Canonical only, because they are not cited, but especially because they have not the characters of Divine Scripture. 2. Nahum and Zephany are implicitely quoted, when the Books of the Prophets are mention∣ed, Acts 7. 41. and 15. 15, 16. The Poets are not cited as Canonical, but the Apostle applied himself to his hearers, who did much esteem their authority. Some have* 1.339 well concluded from Act. 10. 43. that the Apocrypha are not to be received as Cano∣nical Scripture, because they testifie not of Christ.

4. Those Books which contain manifest untruths contrary to the Word of God, and the Books of holy Scripture, were not inspired of God; for as God is true, so is his Word Ioh. 17. 17. sweetly agreeing with it self, and every part with other; these Books commend false things as true, and approve things evil as right. Iudith, Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6, 7. 2 Maccab. 14 42. Razis is commended for killing himself, the fact is not only related but commended also in these words, nobly, manfully; and this commendation doth plainly shew that the Author thereof was not inspired e 1.340 of God. When the D••natists out of this Book urged that it was lawful for them to kill themselves as Razis did, Augustine f 1.341 then was forced to acknowledge, That the Authority of this Book was uncertain and questionable, and proves it by the judgement of the Jewish Church, Christ, and the Christians. Manifest Fables are told in some of them for true Histories, as that of g 1.342 Toby, Iudith, Bel and the Dragon.

If any desire a particular confutation of the several Books of the Apocrypha, I com∣mend to his reading that learned Treatise of D^r Raynolds de libris Apocryphis, who hath so exactly handled this subject, that to write of it after him were to write Iliads after Homer, or to draw a line after Apelles,

5. The most ancient Fathers, and Councels which lived the best and first five hundred years after h 1.343 Christ, rejected the same Books which we doe. Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha, Hoc quo∣niam ex Scriptura nihil habet authoritatis, eadem facilitate rejicitur, qua profer∣tur. Because this hath no authority out of Scripture, it may as easily be rejected as it is offered.

All that the Papists object for these Books in the general, is, That the third Coun∣cel at Carthage, the Florentire Councel, and that of Trent do approve the said Books to be Canonical, as also Augustine and Innocentius.

To which it may be answered, 1. That the Councel of Carthage was but a Pro∣vincial Councel, and therefore it cannot binde the whole world. Moreover in that* 1.344 Councel there are divers things which the Papists will not endure; as in the 26 Ca∣non, there is a Decree that no Bishop shall be called chief or universal Bishop, no not the Bishop of Rome; how should the Papists binde us with the authority of that Councel with which they will not binde themselves? 2. The Latine * 1.345 Fathers judged these Books fit to be read for example of life and instruction of manners; but not for confirmation of faith, or establishing any Doctrine. 3. These Books are not Proto-canonical, truly and properly Canonical, inspired by God, containing the immediate and unchangeable truth of God, sanctified by him, and given to the Church to be a perfect rule of sound doctrine and good life; but Deutero-canoni∣cal or rather Ecclesiastical, as they are styled. In this sense Augustine and Innocen∣tius are to be taken, when they reckon these Books among the Canonicall. 4. No Councel hath Authority to define what Books are Canonicall, what not, see∣ing Books truely Divine receive Authority from God himself, and are to be esteemed of undoubted truth, although all the world should bark against them.

These two Councels i 1.346 are of too late standing to oppose against the other ancient Councels, which reject these Books. The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right; neither was there any forme of justice observed in it. 1. It was not kept in a lawfull place; for whereas it was intended against the Protestants, and the Germans were the parties accused, it ought to have been kept in Germany, according to the request exhibited by the Body of the States of Germany assembled at Noremberg; this equity was not observed, the parties ac∣cused being called into Italy. 2. In that Councel matters were concluded, and the sentence passed, the adversary not being heard speak, nor so much as present; for the Protestants might not be admitted to hearing, neither could they obtain to pro∣pound their opinion in the Councel, much lesse to avouch it by lawfull reasoning. Sleidan. fol. 29. and yet were condemned, against Divine and Humane Law; for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself. 3. In that Councel the Accuser and Judge were the same: for the Pope did accuse the Protestants of Heresie, he did convocate the Councel, he by his Delegates was President and Moderator in it, and so together was Accu∣ser, Judge and Witnesse, whereas the Reformation of the Pope was the thing in question.

Lastly, All Councels ought to be free; but in this, Protestants might not pro∣pound their cause, nor defend it,k 1.347 neither might any thing be proposed, but ac∣cording to the minde of the Legates, or otherwise then they approved; no man had any voice in the Councel, but such as were sworn to the Pope, nothing was there determined which was not first concluded of at Rome by the Pope in the Col∣ledge* 1.348 of Cardinals, and sent from Rome to Trent; whereupon this Proverb arose, Spiritum Sanctum Roma per peram mitti Tridentum, The holy Ghost came to Trent packt up in a Cloke-bag.

We hope therefore since the Apocrypha are justly rejected out of the Canon, that hereafter they will neither have the honour to be bound with our Bibles, nor read in our Churches.

The Apocrypha was never received by the Church of the Israelites, before Christ his coming; nor of the Apostolick and Primitive Church, for more then three hundred years after, as both Eusebius out of Origen, and the Councel of Laodicea, Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth* 1.349 for the Greek Church, and S^t Ierom for the Latine.

CHAP. VI. Of the Authentical Edition of the Scripture.

NOw we must enquire which is the Authentical Edition of holy Scriptures, it being necessary that this heavenly truth committed to writing, should be delivered in some form of words, and in some language which may be understood. Lawyers, from whom the use of the word Authenticka 1.350 seem∣eth borrowed, do call those instruments and writings Authentick which have a cer∣tain and just authority in themselves.

A Book or writing is Authentick either by Divine or humane institution; those are by Divine Appointment and Institution authentical, which have from God suf∣ficient and absolute Authority to command and approve themselves worthy credit and faith, in as much as God himself doth approve them; by humane Institution such writings are held authentical, which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves, and for the truth in them.

There is a great diversity of Editions of holy Scripture; all cannot be simply and perpetually Authentical, in, of, and for themselves, without reference unto another, no more then many draughts of the same Lease or Deed, or copy of one pardon can be. Some amongst many are authentick, whence the others are tran∣scribed; yea it cannot be that there should be many; but although there may be many counterpanes of the deed, yet there is but one or two principal Deeds: so, amongst this great variety of Editions one or more ought to be as principal and authentical.

There is a Question betwixt the Church of Rome, and the Reformed Churches about the Authentick Edition of Scripture; they say, That the Edition of the Bi∣ble in Hebrew and Greek is not authentical, but rather the Vulgar Latine. We

hold, that the Vulgar Latine is very corrupt and false; that the Hebrewb 1.351 for the Old Testament, and the Greek for the New i•• the sincere and authentical writing of God; therefore that all things are to be determined by them; and that the other versions are so farre to be approved of, as they agree with these 〈◊〉〈◊〉.

The ••ride••tin•• Councel thusc 1.352 decreeth, That in all Sermons, Readings, Dispu∣tations, Controversies, the Vulgar Latine Translation should be taken for authen∣•••••••• before the Hebrew or Greek, and that no man should presume upon any oc∣••••••on to reject ••••, or to appeal from it. When the Councel of Trent saith the Vul∣•••••• Latine i•• authentical, it compares it with other Latine Translations, not with ••he Hebrew. Mu••s de Heb. Edit. Author. ac ver. Vide illum ibid,

Andradius (the chiefest of the Divines at the Councel of Trent) thinketh that ••he Councel of Trent did not mean either to condemn the Hebrew truth (as he cal∣••••th it) or to acquit the Latine Translation from all error, when they called it Authen∣••••cal; but only that the Latine hath no such error by which any pestilent opinion in ••aith and manners may be gathered. This saith Rainolds against Hart, c. 6. p. 202. and Chamier. Tom. 1. l. 12. c. 2.

The Rhemists in their Preface to the New Testament, translated by them, prolixly extoll this Latine Edition, and contend that it is not onely farre better than all the Latine versions, but then the Greek it self, which is the Pro∣••otype.

Before we come to defend our own or disprove that opinion of the Papists, it is necessary first rightly and fully to state the Question, and to premise some things concerning the several Versions and Translations of the Scripture.

We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical, because we know the Lord was pleased that in that lan∣guage as well as the Hebrew some of his Divine Truth should be originally written.

1. For the more credit of the Stories, the Lord bringeth forth forraign Nations and their Chronicles for witnesses, least any of them should doubt of the truth thereof. 2. The Lord would have some part of those Stories come to the know∣ledge of the Heathen, and it was requisite that the Chaldeans should know the* 1.353 sins and impieties of that Nations, and the judgements that should befall them, to testifie unto all the truth of God; therefore in general the alteration of the ter∣rene States and Kingdoms is shadowed forth and published in the Chaldee Tongue, that the Gentiles might take knowledge thereof; but the particular Histories ofthe coming of the Messi••s, of his Office and Kingdom, and of the calamities and afflictions which should befall the people of God, are set forth in the Hebrew Tongue, as more especially concerning them. Likewise it pleased God for the bet∣ter credit of the Story, that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken; and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech, as taken on•• of their publick Acts and d 1.354 Records; and that the History in Daniel set forth in the Cha••dee speech gaining him respect with the Chaldeans,

might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired. If there be any footsteps of the Chaldee and Arabick in Iob, as some lear∣ned say; we do not exclude them from authentick Authority; for we say the whole Old Testament for the most part in Hebrew, and few parcels in Chaldee, are the au∣thentick Edition of the Old Testament.

The Greek Copies of the New Testament are also from God immediately, the very dialect wherein those Prototypes were, which the Pens of the Evangelists and Apostles did write. For the Gospel of Matthew, and the Epistle to the Hebrews being written in Hebrew, and Mark in Latine, we have refuted that opinion al∣ready; the Greek Edition of those three Books, as well as of all the other of the New Testament is authentical.

The Versions of the Scripture are either the Chaldee and Greek of the Old Testa∣ment, the Syriack and Arabick of the new, the Latine, Italian, French and English of both Testaments.

All the Versions c 1.355 of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue; and to say that any Translation is pure and uncor∣rupt, and that the very fountains are muddy, is both a foolish and impious blasphe∣my. The tongue and dialect is but an accident, and as it were an argument of the Divine truth, which remains one and the same in all Idioms; therefore the faith of the unlearned depends on God, not on men; although the Translations, by bene∣fit* 1.356 of which they are brought to believe, be perfected by the labour of men. Gods providence and care of the Church is such that he would never let it be long desti∣tute of a fit Translation f 1.357, which being publisht by learned men, and approved of by the Church, however it failed in some things, yet following the truth constantly in the more principal and necessary things, might be sufficient to all for wholsome in∣struction.

The Versions differ often much among themselves; Arias Montanus differs much from Pagnin a learned Translator, and Vatablus from both; from all these Luther, and from him again the Vulgar. Ofiander, the LXX varie.

The Chaldee Edition of the Old Testament is not a Translation done word for word, but a Paraphrase, and so called; the Chaldee Paraphrase, by the Jews g 1.358 Targum, though some conceive that there is some kinde of distinction (to speak ac∣curately) between the Chaldee Paraphrase and Targum. Targum being a general word, signifying an Interpretation or Paraphrase, though it usually now by an ex∣cellency denoteth the Chaldee Paraphrase. There were three Authours of it (as it is reported,) according to the three-fold difference of the Hebrew Books.

R••bbi Achilam or Aquila, who is vulgarly called O••••glos upon the five Books of* 1.359 Moses; Rabbi Ionathan the sonne of Uziel upon the former and later Prophets; Rabbi Ioseph coecus (or as some will, a certain Anonymus) upon some of the Hagio∣grapha. Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei; that upon the Hagiographa is farre later and lesse certain, it being doubtfull both who was the author, and in what age it was made. The common opinion concerning Onkelos and Ionathan is, that Ionathan wrote a little before Christ, the other a little after him. Capellus lib. 1. de punctorum Hebraicorum antiquitatecap. 1.

Helvicus de Chaldaicis Paraphrasibus cap. 2. Vide Paulii Fagii Praefat. in Paraphrast. Chald. Vide Buxtorf. de punctorum Antiquitate & origine, parte 1. c. 10. Rabbi Ioseph coecus (saith Galatinus de Arcan Cathol verit. lib. 8. cap. 17.) flourished almost 340 years after Christ suffered. Ionathan (saith Broughto••) was no lesse ancient then the holy Apostles.

These Paraphrases among the Jews (saith Helvicus) sunt autoritatis plane aequa∣lis ipsi Scripturae Hebraicae, neque fas habent illis contradicere. Quorum Paraphrasin nemo doctus non suspicit, saith Capellus of Onkelos and Ionathan.

The Jews write that Ionathan received his Doctrine of the Targum from Zachary, Haggai and Malachi the Prophets: Onkelos his from Rabbi Elieser and Rabbi Ioshua, which also themselves received them from the Prophets: They write that Ionathan interpreting the Scripture, all Palestina was shaken with an Earthquake, and a voice heard from heaven; Quis est iste, qui filiis hominum Arcana mea revelat? Al∣so that if by chance a flie or any other flying thing should have fallen upon him or his paper, whilst he was writing this work, they would presently have been burnt from Heaven without hurting him or the paper.

The use of these Paraphrases are very great, 1. To illustrate the Hebrew Text by* 1.360 circumstances or a more full explication of it. 2. To confirm the integrity of the He∣brew Text, Gen. 3. 15. 3. In controversies against the Jews, In controversiis Iudaicis prae∣cipuum robur obtinent * 1.361, saith Helvicus. The Chaldee Paraphrasts Gen. 49. 10. both of them most excellently expound the place, which themselves understood not: being like therein to Virgils Bees, which make Honey for others, and not them∣selves. First, Onkelos interpreteth it in this manner: A Magistrate exercising au∣thority of the house of Iudah, shall not depart, nor a Scribe of his Posterity for ever, till Christ come, to whom the Kingdom pertaineth, and him shall the people obey. The i 1.362 other called the Interpreter of Ierusalem, thus: Kings of the house of Iudah shall not fail, neither skilfull Law-teachers of his posterity, unto the time wherein the King Christ shall come: unto whom the Kingdom pertaineth, and all the Kingdoms of the Earth shall be subdued unto him. If Christ came when authority was gone, and authority went away at Ierusalems fall, needs must one coming of Christ be referred to the overthrow of that City. The Talmudici and later Rabbins, Rabbi Sal. Iarchi, Rabbi Dav. Kimchi, expound it of the Messiah, as Buxtorf shews.

There are many profitable explications in that Paraphrase on the Pentateuch * 1.363, but it is too late to be of authentick Authority; and the other Chaldee Paraphrases (that excepted) are besprinkled with Jewish Fables and * 1.364 Thalmudique toyes. The third Paraphrase hath not expounded all the Hagiographal Books: For there was never seen any Targum upon Chronicles, nor Daniel, nor Ezra; peradven∣ture because much of the Chronicles was expounded in the Books of the Kings, and a great part of Daniel and Ezra were written in Chaldee, that there was no need of a new Paraphrase.

Onkelos his Paraphrase seldom merits that name, being indeed commonly nothing but a rigid version

Cudworths Discourse concerning the notion of the Lords Supper. Chap. 3.

The third Targum of the Pentateuch is named Hieerosolymitanum, either from the

〈…〉〈…〉 Seventy 〈…〉〈…〉* 1.365 〈…〉〈…〉ommandment) were the Authors 〈…〉〈…〉 years after the death of the Author of Nehemiah, 〈…〉〈…〉 before Christ. They are said to be 72 Elders chosen 〈…〉〈…〉 are commonly called Seventy, although they were Se∣〈…〉〈…〉 sheweth where he speaks of their Edition, as the 〈…〉〈…〉 hundred and five. Ptolomeus Philadelphus the most learned of 〈…〉〈…〉, had made a Library at Alexandria which he stored with many 〈…〉〈…〉 Books, and understanding that the Divine Books of the Prophets full •••• all good Doctrine, were kept amongst the Jews, written in their Tongue, by ••••e motion of Demetrius Phalerius the best Grammarian of that age, whom Ptolomy had appointed the Library-keeper, he requested of Eleazar the High-Priest of the Jews those Books and Interpreters, then Seventy two Elders of all the Tribes of Israel were sent unto them. All the Latine Translations of the Bible (except that of Ierom) were made from it. The Evangelists n 1.366 followed the version of the Seventy in many things, which was in the hands of many, and of great Au∣thority amongst the Hellenists, when they might do it without much swerving from the sense of the Prophets, both to shew their Liberty; and that in things indifferent and of little consequence, they would not give occasion of cavil to the wicked, no•• of scandal to the weak Rainold. in lib. Apoc.

The LXX Interpreters do manifestly swerve from the Hebrew truth in reckoning* 1.367 of years, for Gen. 5. they say that M••thusel••h was more then 16•• years old, whe•• he begat Lam••ch; so that of necessity, they make him live fourteen years after the floud, which is false, for then were nine souls saved contrary to ••en. 〈◊〉〈◊〉. Vid•• Cape•• Critic. Sac. l. 4. c 14▪

The Syriack Translation of the New Testament•• comes next to be considere•• 〈◊〉〈◊〉* 1.368 is Ancient, yet it is not certain who w••s the Author thereof, no•• in what time i•• was made; though Cham••er thinks a little after Christs time, the great elegan•••• and purity of speech, doth shew 〈◊〉〈◊〉 it is ••n••ient. It is probab••e th•••• i•• ••••s mad••

about the beginning of the Christian Church, because the second of Peter, with* 1.369 the second and third of Iohn, Iude, the Revelation, are left out, which though they were written by Inspiration, yet they were questioned by Ecclesiastical Wri∣ters, because they were omitted by the Syriack Translator.

It is very profitable for the understanding of the Greek Testament. It well in∣terprets those Greek words, Matth. 6. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per panem indigentiae no∣strae, and that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 16. 22. The Syriack hath two words Maran Atha, which signifie our Lord cometh. The Papists endeavour to establish their Administration of the Lords Supper under one kinde from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 11. 20. but that word is generally used for the whole action of the Sacrament, viz. the distribution of the Bread and Wine. The Syriack so renders it Comedentes vos & bibentes. Andreas Masius in his Syriack Grammar saith, That the Syrians do not write Sinistrorsum toward the left-hand, as the Hebrews, nor Dextrorsum to∣ward the right-hand, as the Greeks and Latines, but Deorsum downward; which manner of writing (it is probable) was then observed by Christ, Ioh. 8. 6. p 1.370 because at that time the Jews used the Syriack tongue.

The New Testament in Syriack is in Latine of Trostius his Edition, the Revelation was De Dieu's Edition, the later Epistle of Peter, and two Epistles of Iohn, and that of Iude, are M. Pococks Edition.

It is manifest that Christ and his Apostles spake in the Syriack Tongue, since Ta∣bitha Kumi, Eloi, Eloi, Lammasabachthani, Bethesda, Gabbatha, Golgotha, Acel∣dama, are meer Syriack; yet the Evangelists often call it Hebrew, because it was the language of the Hebrews, Iohn 5. 2. and 19. 13, 16. Acts 21. 40. and 22. 2. and 26. 14.

The Arabick Translation.

It is uncertain by whom it was made, or when; sure it is, they had the Scri∣ptures in their own Tongue; and it were to be wished that that Tongue were more* 1.371 common, and better understood; that Religion might be spread amongst the Sara∣cens, which for the most part speak that Language.

In the year 1592. the New Testament in Arabick, was first divulged at Rome.

The Arabick Tongue (saith Walter) is thought to be a Branch of the Chaldee and Syriack proceeding from both, but that it exceeds them in six letters, there be∣ing eight and twenty in the Arabick Tongue. It was in use anciently with the Ish∣maelites and Hagarens, who drew their original from Abraham, and afterward would rather be called Saracens from Sarah. It is now used thorow all Asia and Africa; Mahumed who descended from the Ishmaëlitish Nation, wrote his wicked and blasphemous Alcoran in this Tongue.

Erpenius q 1.372 (who was excellently skill'd in this Tongue) saith, It is more necessary and excellent then either the Syriack, Aethiopick, Persian, or Turkish Language; he extols it for its Antiquity, Largenesse, Elegancy and Profit.

The Arabians (saith he) have many more accurate for Geography then Pto∣lomy; Avicenna and other famous Physicians have written in this Tongue. He saith thirty two thousand of Arabick Books were to be had in one Library in Mau∣ritania.

Ioseph Scaliger, Raphelengius, Isaac Casaubone, Emmanuel Tremellius, and* 1.373 Franciscus Iunius, all learned men of special note, much esteemed this tongue, and promoted the study of it, as their writings shew. Mercer, who was most versed in the Hebrew and Chaldee tongues, in his old age, a little before he dyed, thought to have travelled into the east, onely out of a desire to learn the Arabick tongue.

The Latine translations were so many, that Augustine r 1.374 saith, they could not be numbred.

That new version of Tremellius and Iunius both, is best for the old Testament, and that of Erasmus and Beza for the new Testament. See in Chamiers first Tome, l. 12. c. 1. his censure of all three.

There is a great use also of the Interlineary version put forth by Arias Montanus, for the finding out the sense, and genuine signification of all the Hebrew and Greek words.

Amongst many and divers Latine Translations, there was one more common then the rest of the old and new Testament, usually called the vulgar, because it was of vulgar use, and received by many. Who was the Author of this Edition, it is not manifest: Some say it was more Antient, then that of Ierome▪ Ierome wrote pure s 1.375 Latine, being skilful in the Latine tongue, but the vulgar Translation is barba∣rous in many places; therefore Pagnine, t 1.376 Maldonate, Estius, Sixtus Senensis, Burgensis, Valla, Lindan, deny it to be Ieromes; that was translated from the Hebrew by the Greek, and not by ••erome, but by some uncertain and unknown Author saith Whitaker.

Bootius in the Index of his Sacred Animadversions, ascribes it to Ierome. * 1.377

The Geneva translation for the French, and our last translation for the English, and Deodate for the Italian are the best, which is now set out in English, Dioda∣tus noster in eximia Bibliorum I••alicorum versione, saith Spanhemius * 1.378

The question betwixt us and the Papists, now cometh to be considered, which of these Editions is Authentical, that is, which of it self hath credit and autho∣rity, being sufficient of it self to prove and commend it self, without the help of any other Edition, because it is the first exemplar or Copy of divine truth deliver∣ed from God by the Prophets and Apostles. This, in respect of the old Testament, is the Hebrew, and in some Chapters of Daniel and Ezra the Chaldee, and in respect of the New Testament is the Greek; all other Editions are but of humane authority.

This proposition true in it self, is yet divers ways opposed by the Papists, whose opinions may be set down in three propositions:

1. That the Hebrew and Greek Text are corrupt, and therefore not u 1.379 Authen∣tical, for the fountain is to be preferred before the streams, if it come unto our hands uncorruptly. The Book of Moses x 1.380 which by Gods Commandment was pre∣served in the Ark, and that very Gospel written by Matthew: Those autographs (saith Morinus) are certainly the rule of all versions.

The second proposition is, That the 70 Translaters, were not so much Transla∣tors as Prophets, who wrote by Divine inspiration; so that their translation had been authentique, if it had come to our hands and had not perished.

The third is, That the vulgar Translation is of authentique authority, and ought

so to be received; neither may any man presume to reject it upon any pretence; They say it hanged between the Hebrew and Greek, as Christ did between the two Theeves.

To these three propositions, we oppose three which are most true, and shall prevail.

• 1. The Hebrew of the Old Testament, y 1.381 and the Greek of the New, is the au∣thentique Edition, and the pure fountain of divine truth.
• 2. The 70 were not Prophets, but Translators.
• 3. The vulgar translations neither is authentique nor perfect, neither ought it in any case so to be esteemed.

Reasons proving that the Hebrew of the Old Testament, and the Greek of the New, are authentical and pure.

To prove our first proposition, these Arguments may be brought.

1. The Hebrew of the Old, and Greek z 1.382 of the New Testament, are the very Scri∣ptures which came immediately from God; the very particular, and individual writings, both for Character and stile of speech, yea, the dialect as well as the matter of them is immediately by inspiration from above, and written by holy men, as they were moved by the holy spirit; what Edition therefore is worthy to be compared to this?

When we speak of the original and authentick Text of the holy Scripture, that is not to be so understood as if we meant it of the Autographs written by the hand of Moses, or the other Prophets or Apostles, but onely of the original or the pri∣mogenial Text in that tongue, out of which divers versions a 1.383 were derived ac∣cording to the variety of tongues.

2. For a long time before the Birth of Christ, the Hebrew was not onely the alone Authentique Copy, but the onely Edition which was extant in the world. In the days of Moses, the Kings of Israel and the Prophets before the Captivity, what Edition of Scripture had the Church but the Hebrew? what did the Jews read in their Synagogues, and in their Solemn Meetings, but onely this Hebrew Edition?

After the time of Christ, for the space of 600 years, the Hebrew Edition of the Old Testament, and the Greek of the New, were held Authentique, and no other.

3. If any thing be erroneous, doubtful, less emphatical or improper; or if in the Articles of Religion any doubt or difficulty arise, which cannot be decided out of Translations, we must necessarily then have recourse to the Hebrew of the old, and the Greek of the new Testament, as Augustine b 1.384 witnesseth, and Ierome in lib. Contra Helvidium.

Bellarmine grants, that sometimes we must have recourse to the Hebrew and Greek fountains, 1. When in the Latine Edition there be any errors of the Scribe. 2. When there are divers readings. 3. When there is any thing doubtful in the words or sentence. 4. To understand the force and Energy of the word, because all things are more emphatical in the Original.

4. If the authority of the authentical Copies in Hebrew, Chaldee and Greek, fall, then there is no pure Scripture in the Church of God, there is no High Court of Appeal where controversies c 1.385 (rising upon the diversity of translations, or other∣wise) may be ended. The exhortation of having recourse unto the Law, and to the Prophets, and of our Saviour Christ asking how it is written, and how readest thou, is now either of none effect, or not sufficient.

The Papists differ among themselves in this controversie d 1.386 about the corruption

of the originals: Some of them say, That the Hebrew of the Old, and the Greek of the New Testament, is not generally corrupted, and yet is not so very pure a fountain, that whatsoever differs from it, is necessarily to be corrected by it.

Others e 1.387 say, That the Jews in hatred of the Christian faith, depraved and much corrupted the Hebrew Text of the Old Testament. Which opinion as ab∣surd is rejected by Bellarmine, and is easily refuted.

I shall first lay down some reasons against the grosser opinion, and also that of of Bellarmines, before I come to Answer the particular Objections of the Papists.

1. Ierome and Origen thus argue, if the Jews corrupted the Hebrew Text of the Old Testament, then they did this before the coming of Christ, or after it: Not before his coming, for there was no cause why the Jews should do it, and our Saviour Christ would never have suffered so gross a crime to have passed with∣out due reproof, when he was not silent for lesser faults. On the contrary, our Saviour sendeth us to the Scripture to learn the Doctrine of salvation, Luke 16. 29. and proveth his Doctrine out of Moses and the Prophets. Not after Christs coming, then the Testimonies cited by Christ and his Apostles, would have been expunged by them, and the special prophesies concerning Christ, but they are all extant. The Jews have, and yet still do keep the holy Text * 1.388 of Scripture most religiously and carefully, which may appear, since (as Iohannes Isaac contra Lin∣dan▪ l. 2. a learned Jew writeth) that there are above 200 arguments against the Jews opinion, more evident and express in the Hebrew Text of the Old Test∣ment, then there be in the Latine translation. From the days of our Saviour Christ until this time, the Jews keep the Scripture with so great reverence (saith the same Isaac) ut jejunium indicunt si illa in terram ceciderit, they publish a fast if it fall upon the ground. This Testimony of Isaac Levita is the more to be esteemed, because he was Lindans own Master, and professor of the Hebrew Tongue in the University of Coolen, and hath written three Books in the defence of the Hebrew truth, against the cavils of his Scholar. Arias Montanus for his rare skill of Tongues and Arts, was put in trust by King Philip to set forth the Bible in He∣brew, Greek and Latine, wherein he hath reproved that Treatise of Lindan, and disclosed his folly. Muis (who hath written a Commentary on the Psalms) a great Hebrician and learned Papist, hath written against Morinus about this sub∣ject. The most learned Papists, Senensis, Bannes, Lorinus, Pagnine, Marinus Brixianus, Valla, Andradius, Bellarmine and Genebrard, hold, That the Jews did not maliciously corrupt the Hebrew Text.

Iosephus l. 1. contra Appian (who lived after our Saviour) saith, That the Jews* 1.389 did keep the holy Scripture with so great fidelity, that they would rather dye then change or alter any thing in it. Euseb. Eccles. Hist l. 3. cap. 10. teacheth the same thing. The Stupendious diligence of the Massorites, in numbering of the words and letters, with the variations of pointing and writing▪ least any place or suspition should be given of falsifying it, seems to be a good plea also a∣gainst the Jews wilful depraving of Scripture: Paulo post Hieronymmm confecta

est Masora, quam utilissimum thesaurum Arias appellat. Chamierus. Masora opus im∣mensum, & Herculeo labore elaboratum, quo omnia Scripturae vocabula, syllabae, lit∣terae, apices numerantur, illud Rabbini usitata appellatione, Legis vocant sepimentum Dilher. Elect. l. 1. c. 22. Vide Muis de Heb. edit. Author. ac verit.

If Origen or Ierome (the two f 1.390 chiefest Hebricians among the Fathers) had had the least suspicion of this, they would never have bestowed so much time in the learning of this tongue, nor have taken such indefatigable pains, in translating the Bibles out of Hebrew. Yet Morinus would seem to give answer to this, viz. That we might convince the Jews out of their own Books. Ierome doth in a thousand places call it the Hebrew truth, & fontem limpidissimum, and prefers it before the Translation of the Septuagint, and all other versions whatsoever. He calls the Hebrew in the Old and Greek in the New Testament, Fontes veritatis. Farther, if the Jews would have corrupted the Scripture, they could g 1.391 not, for the Books were dispersed throughout the whole world; how could the Jews then, being so far di∣spersed themselves, confer together, and corrupt them all with one consent? The Books were not onely in the hands of the Jews, but of Christians also, and in their custody; and they would never have suffered the Books of the Old Testament (which are the foundation of faith and life) to be corrupted. Adde, if the Jews would have corrupted the Scripture, they would have corrupted those places which make most against them, concerning Christs person, and office; as that pro∣phesie of Dan. 9. of the Messiahs coming before the destruction of Ierusalem; that Hag. 2. 9. which setteth out the glory of the second Temple, to be greater then the glory of the first, in regard of the presence of the Lord in it; that Gen. 49. 10. Who is such a stranger in the Jewish controversies, as to be ignorant how stoutly and pertinaciously many of the Jews deny, that by Shiloh there, is understood the Messias? but the three fold paraphrase there, hath expresly added the word Messias, and stops the mouthes of the Jews, who must not deny their authority; so that they fear nothing more, then to h 1.392 contest with those Christians, who read and un∣derstand the Chaldee Paraphrases, and interpretations of the Rabbines. See Mr. Mede on that Text.

Psalm 2. 12. where the vulgar Latine hath apprehendite disciplinam (quae lectio nihil magnificum de Christo praedicat) the Hebrews read osculamina filium, which is more forcible i 1.393 to prove the mystery of Christs Kingdom, and celebrate his ample domi∣nion over all.

That place Isa, 53. contains both the prophecy, and whole passion of Christ in itself. Yet what is wanting there in the Hebrew Text? is there a letter taken away or altered, to violate the sense of the mysteries? Isaac Levita k 1.394 saith, That this Chapter converted him, that he read it over more then a thousand times, and compared it with many translations, and that more of the mystery of Christ is con∣tained in it, then in any translation whatsoever.

He addeth further, that disputing with five Rabbines at Frankford, he urged this Chapter against them, and thereby brought them into those straights, and so stop∣ped their mouthes, that they could not reply to his arguments. We have the se∣cond Psalm, the 21. the 110. and all others entire and compleat, in which there are most manifest l 1.395 prophesies concerning Christ.

There are many besides the Papists, who have stood for the uncorrupt truth of the fountains, and have defended the Jews faithfulness in preserving the Hebrew Copies, as Whitaker, Lubbertas, Iunius, Ames, Rivet and others. But none hath performed more for the vindicating of particular places, which are either suspected, or openly charged of corruption by certain Papists, then Solomon Glassius a most learned man, who in his Philologia sacra hath vindicated seventy two places of the Old Testament, and twenty of the New.

All know, that that place in the 7^th of Isa. A virgin shall conceive, was constant∣ly objected to the Jews from the beginning, and yet they have left it untouched. Chamier de Canone l. 12. c. 4.

Objections of the papists against the purity of the hebrew text in the old Testament.

Bellarmine m 1.396 onely produceth five places of the Scripture, in which he endeavors to prove, not that the Hebrew Text is corrupted by the labor or malice n 1.397 of the Jews (that opinion he evidently and solidly refutes) yet that it is not altogether pure and perfect, but hath its errors brought in from the negligence of the Scribes, and ignorance of the Rabbines.

Coton saith, The originals are miserably corrupted; and that there is a multi∣tude almost incredible of depravations and falsifications, made by the Rabbines and Masorites.

But Bellarmine, who was more learned then he, and from whom he hath stollen a great part of his Book against the Genevah Translation, doth sufficiently con∣fute him.

Object. Psal. 22. 16. There is no Christian, but he readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caru, they have pierced my hands and my feet, yet it is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caari, as a Lyon.

Answ. This is the onely argument o 1.398 which Lindan hath of any shew, to prove that the Jews have corrupted the Hebrew Text, saith Rainolds against Hart. Whi∣taker saith, Hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae indicium inveniri. The same say Iohn Isaac against Lindan, Muis against Morinus, Turretinus against Coton. The Jews (they say) corrupted that word pierced, because they saw that it proposed that manifest prophecy of the crucifying of Christ.

But it is easie (saith Whitaker) to vindicate this place from their calumny, For first, Learned men witnesse, that Caru is read in many Hebrew Books. Iohn Isaac a Popish Jew, in his second Book against Lindan witnesseth, that he saw such a Book. Hoc idem ego Iohannes Isaac ipsa veritate & bona consci∣entia testari possum, quòd hujusmodi Psalterium apud avum meum viderim, ubi in textu scriptum erat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & in margine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et ita omnia olim exemplari habuisse, hand dubito. Hinc itaque manifestumesse puto, cur septuaginta & alii transtulerint, foderunt. Siquidem illi non Keri sed Ketif sunt secuti. The Massorites say, it was written Caru in many exact Copies. It is not therefore a corruption, but a divers reading in certain Copies by the mistake of the Scribes, as Bellarmine himself confesseth. Apparet (saith he) imprudenter quosdam, dum se Hebraeos oppugnare credunt, Ecclesiam ipsam oppugnare. Si enim illae correctiones Scribarumsunt Hebraici textus cor∣ruptiones, sequitur apertè, vulgatam quoque editionem esse corruptissimam: quam tamen nobis Ecclesia pro versione authentica tradidit. Bellarm. l. 2. de verbo Dei. c. secundo.

Genebrard the Kings Professor of Hebrew in Paris on the place, concludes that the Jews did not corrupt this word. Vide sis in loc. & Hulsii Annot. in loc.

M^r Iohn Foord (who hath written an Exposition of the Psalms in Latine) gives di∣vers reasons to prove that Caru is a true reading; one is this; The History of the Gospel witnesseth, that Christs hands and feet were pierced by the Souldiers with nails. Secondly, The Vulgar Latine, the Seventy, Ierom, Augustine, Pagnine and Vatablus, Tremellius and Iunius, Arias Montanus, and some other Transla∣tors so reade it. The most learned Hebricians teach in their Hebrew Lexicons, that it is so to be read.

The Chaldee Paraphrast hath joyned both readings together, q. d. They have* 1.399 digged or pierced my Hands and my Feet, as a Lion is wont to dig with his teeth.

Elias Levita writes, That he observed all the words which are otherwise read and otherwise written, (the Hebrews call them Keri and Ketib) and that he num∣bred eight hundred fourty eight, sixty five of which are in the Law, four hun∣dred fifty four in the Prophets, three hundred twenty nine in the Hagiogra∣pha. But Buxtorf in his Masoretical Commentary. c. 13. observed many more words which differ in the reading and writing.

Morinus a learned Papist hath written nine exercitations on the Bible, and labors to prove from Beza, Amama, De Dieu and other Protestant Writers, that there are many faults in the Hebrew and Greek Copies which we now have. Muis a learn∣ed Papist also hath answered him.

Object. Psal. 19. 4. p 1.400 The Hebrew Books have, In omnem terram exivit linea eo∣rum, Their line is gone forth thorow all the Earth, but the Septuagint turn it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hierom, Sonus eorum, Their sound; and S^t Paul approved of this versi∣on, Rom. 10. 18.

Answ. Whitaker in his Answer to this Objection, follows Genebrard in his Scholia upon the place, and Genebrard follows Beza on Rom. 10. 18.

The Hebrew word (say they) truly signifieth a Line, but the Septuagint Inter∣preters respected the sense, and the Apostle followed them. The Scope of the Psalm is, That Gods people may see what documents are given unto them of God, whereby they may be brought and led to the true, certain and saving knowledge of God: to the seventh verse, it sheweth how they were taught by the works of God: thence to the end, how they were instructed by his word; the Apostle alledgeth this Psalm to prove that the Jews might come to know God by his Word, and thereby might have faith in Christ Jesus; the sense therefore is, not only the deli∣neation and constitution of things created, but also the Word of God, and the Doctrine of the Gospel, long since propounded to the Jews, and so propounded as they could not but hear, because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets. Paul in∣terprets the comparison propounded by the Prophet, and teacheth, That as cer∣tainly as the lines of heaven run forth into all the earth, so certainly in these last times, the Doctrine of the Gospel came forth into all the earth by the Apostles preaching, and therefore the Apostle did not rashly change the word of the Pro∣phet, because the Hebrew Text in the Prophet was corrupt, but purposely in stead of delineation the Apostle put in sonus, having respect to the present accomplish∣ment of the promise, whereby God had fore-told, that all the Gentiles should be converted to the communion of the Gospel; and to this end he did foreshew that he would give unto them Preachers.

Coton urgeth two other places, to shew that the Hebrew Text is corrupted, Mat. 2. 23. and Mat. 27.

Object. Mat. 2. 23. He shall be called a p 1.401 Nazarene, is no where found, though the

Evangelist say, that it is written, therefore it followeth (saith he) that the Hebrew* 1.402 original which we have, is imperfect.

Answ. Saint Ierom saith, That this place was objected to him above a hundred times, and that he hath as often answered it, viz. That if the Hebrew be imper∣fect having no such passage, then is also that of the Septuagint and the Vulgar; so that the Objection is not against the Hebrew, but against the Scripture in what lan∣guage soever it be. Maldonat, after he had well weighed divers opinions, holds that of Ieroms for the most sure, which is to draw Nazarene from Netzer a branch, Isa. 11. 1. Iunius in his Parallels; Piscator, D^r Taylor, M^r Dod go the same way. Chrysostom and Theophylact, because they cannot undo this knot, cut it, thus, say∣ing that many of the Books of the Prophets are lost. Bucer thinketh that place Iud. 15. 5. is here noted, Samson being a Redeemer as he was a figure of Christ, and the Book of the Iudges was composed by divers Prophets. Calvin, Marlorat, Beza, Scul∣tetus, and M^r Perkins seem to encline to this opinion.

The last large Annotations mention both these Interpretations, but adhere rather to the former.

Object. The second place urged by Coton, to prove the corruption of the He∣brew, is Matth. 27.r 1.403 9. The Evangelist cites Ieremiah for that which is to be found only in Zachary.

Answ. Iunius in his Parallels, and D^r Taylor on the temptation bring six answers to reconcile these places.

1. Some say it joyns together both, one place in Ieremiah, Chap. 18. 1, 2, 3. and that of Zachary; but there is little or no agreement between them. 2. Some say, that it is not in Ieremiahs writings which are Canonical, but in some Apocryphal Writings of Ieremiah which the Jews had, and which Chrysostom confesseth he saw, wherein these words were; but it is not likely, that the holy Evangelist would leave a Canonical Text, and cite an Apocryphal, or give such credit to it, or seek to build our faith upon it; and by our rule, that Book should be Canonical, which is cited by Christ or his Apostles. 3. Some say that Matthew forgat, and for Zaechary put down Ieremiah, so Augustine and Erasmus; but with more forgetfulnesse, for ho∣ly men wrote as they were moved by Gods Spirit. 4. Some think it the errour of heedless Writers, who might easily so erre; but all the oldest Copies, and the most Ancient Fathers have the name of Ieremiah. 5. Some say that Zachariah being in∣structed and trained up with Ieremiah did deliver it by tradition from Ieremiah, and so Ieremiah spake it by Zachariah, which might be true, because it is said in the Text, As was spoken by Ieremiah, not written. But sixthly, the most compendious and likely way of reconciling is this, that Zachariah and Ieremiah was the same man having two names, which was very usual among the Jews, as Salomon was called* 1.404 Iedidiah, Iehoiachim Ieconias and Coniah; Simon Peter, Cephas and Bariona; Matthew, Levi. So far Iunius and D. Taylor. See M. Robert Baily on Zach. 3. 1. p. 11. and last large Annotat.

The best of the Popish Writers cannot deny, but that the name Ieremiah the Pro∣phet is put for Zachary, either through the negligence of the Scribes, or else it was inserted into the Text out of the Margent, the Evangelist saying no more, But that it might be fulfilled which was spoken by the Prophet, as both Iansenius and Maldonat•• in loc. do confesse.

* 1.405 Chamier distinguisheth of a two fold depravation, one of Interpretation, herein we excuse not, nor defend the Jews. Second of the letter, herein they are to be pa∣troniz'd against the Papists, who thorow their sides, strike at the very Scriptures, and labour to overthrow their Authority.

The Hebrew Edition then (notwithstanding these and such like frivolous Obje∣ctions)* 1.406 is sincere and uncorrupt, and if any errors crept in through negligence or ig∣norance of the Pen-men, which copied out the Books; yet Bellarmine himself gran∣teth they are of no great moment; In matters pertaining to faith and manners (saith he) there is nothing wanting in the integrity of the Scriptures. Vide Capel. Critica Sac. l. 6. c. 2. Haud negare ausim, & temporum injuria & descriptorum incuria errata quaedam & sphalmata in textum Hebraeum irrepsisse. Amama Antibarb. Bibl. lib. 1. c. 1. What reasons can the Jesuites alledge, why the Hebrew and the Greek which kept their integrity four hundred years together after Christ, amidst as bitter Enemies as ever they had, as troublesome and tempestuous times as ever were since, should after in time of lesse danger, and greater quiet, lose not their beauty only, but their chastity also! And we marvel that the Jesuites are not afraid to suffer this blot to fall upon their Popish government; which boasteth and saith, It is the pillar of truth, and yet hath had no better care to preserve the truth.

Objections of the Papists against the Purity of the Greek Text in the New Te∣stament.

Object. They instance in Rom. 12. 11. to be corrupt, the Greek hath serving the time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for serving the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Answ. Many of the ancient Greek s 1.407 Copies and Scholiasts have also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Salmeron the Jesuite confesseth, Serving the Lord, and it appeareth in the Syriack Translation: and who seeth not, that it might rather be an oversight of the writer taking one word for another, rather then a fault in the Text; and the cause of the mistake (saith Beza) was the short writing of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was taken by some for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas they should have taken it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If we should admit the other reading, we must not understand the Apostle as if he commanded us to be Temporizers, or to apply our selves to the corrupt customs and manners of the times; but to keep time in all our actions, and do them in the fittest season, as Col. 4. 5. Ephes. 5. 16.

Object. Erasmus the best Translator of all the later (by the judgement of Beza) saith, That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture, as Matth. 6. the Doxology, For thine is the Kingdom, the power and the glory for ever and ever. He calleth these words trifles, rashly added to the Lords Prayer, and reprehends Valla for blaming the old vulgar Latine, because it hath them not. Tertullian, Cyprian, Ambrose, Ierom and Augustine do expound the* 1.408 Lords Prayer, and yet make no mention of these words. Beza confesseth it to be Magnifi••um illam quidem & longè sanctissimam, a most high and holy form of ex∣pression, sed irrepsisse in contextum, & quae in vetustissimus aliquot codicibus Graecis de∣sit, it is not to be found in that vetustissimus codex by Beza to the University Libra∣ry

of Cambridge; that Copy perhaps was corrupted by the Hereticks.

It is not presently trifles, whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name: and yet they do Erasmus wrong, to say that he called that part of the Lords Prayer trifles absolutely; for he stiles it so conditio∣nally, if it be not part of the Ancient Text.

2. If Erasmus had understood that that passage had been taken out of the Book* 1.409 of Chronicles written by the pen of the holy Ghost, he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles, for it appear∣eth manifestly, that this sentence was borrowed from David, 1 Chron. 29. 11. with some abridgment of the Prophets words.

3. That cannot be superfluous without the which we should not have had a per∣fect* 1.410 form of Prayer; for since Prayer standeth as well in praising of God and thanks∣giving, as in petitions and requests to be made unto him; it is evident that if this conclusion had been wanting, there had wanted a form of that Prayer which stand∣eth in praise and thanksgiving.

4. If to give a substantial reason of that which goeth before be superfluous, then this conclusion may be so.

5. For confirmation of this reading, we may alledge besides the consent of the Greek Copies, the Syrian interpretation which is very Ancient, Chrysostom, Theo∣phylact and Euthymius expound it. The Lords Prayer in Luke is perfect in respect of the Petitions, yet nothing hindereth but that in Matthew might be added the confirmation and conclusion; Matthew hath many other things in his Gospel, which Luke hath not.

Salmeron reproves Cajetan for calling this Multiloquium, since there is a no∣table confession of four Properties of God, his Kingdom, Power, Glory and Eternity.

I should now shew, That neither the Translation of the Seventy, nor of the Vulgar Latine are Authentical; but there are two Questions of great moment first to be discussed.

The first is, Whether any Books of the Scripture be lost.

The second, Whether the Scripture of the Old Testament was punctata from the beginning.

To the first Question, That we may give a right answer, we must distinguish of the Books of Scripture, some were Historical, Ethical or Physical, * 1.411 others Dog∣matical. The former might perish and fall away, but not the later. Therefore that common Objection of divers Books mentioned in the Old Testament, whereof we finde none so entituled in the Canon thereof, is easily answered. Either they were Civil and Commonwealth Stories, whether the Reader is referred, if it like him to reade the Stories more at large, which the Prophets touched shortly; or else they are contained in the Books of the Kings, which are manifes••ly proved to be written by divers Prophets in their several ages, wherein they prophesied. Salo∣mons Books which he wrote of general Philosophy, fell away, but all the other Books of the Scripture do still remain.

First, They are all of God, all whose works remain for ever, therefore the holy Scriptures being not only his handy-work, but as it were the chief and Master-work* 1.412 of all other, must have a continual endurance.

Secondly, They all are written generally for our instruction, and more particu∣larly for Admonition and Warning, for Comfort and Consolation, unlesse we

will say that God may be deceived in his Purpose and End wherefore he ordain∣ed them; it must needs be, that it must continue whatsoever hath been written in that respect.

Thirdly, If the Lord have kept unto us the whole Book of Leviticus, and (in it)* 1.413 the Ceremonies (which are abolished, and whereof there is now no practice) be∣cause they have a necessary and profitable use in the Church of God; * how much more is it to be esteemed, that his providence hath watched over other Books of the* 1.414 Scripture, which more properly belong unto our times?

Fourthly, Let us hear the Scripture it self, witnessing of its own Authority and Durableness to all Ages; Moses thus writeth of it; The secret and hidden things remain to the Lord our God, but the things that are revealed to us and our children for ever. David also professeth, That he knew long before, that the Lord had founded his testimonies for evermore. But our Saviour Christs testimony is of all other most evi∣dent: That Heaven and Earth shall passe, but that his word cannot passe: And yet more vehemently, That not one jot, or small letter u 1.415 of his Law can passe untill all be fulfilled, Rom. 15. 4. therefore none of those which were written for that end, are lost.

Origen in Praefat. in Cant. Canticorum, Augustin. lib. 18. de Civitate Dei. cap. 38. thought it could not neither stand with the Divine Providence, nor with the ho∣nour of the Church, that any Canonical Books, and given for such to the Church, should be lost. Of this opinion are many worthy modern Divines. Iunius, Cha∣mierus tom. 1. lib. 9. cap. 5. Polanus, Wendelinus, Waltherus, Spanhemius, Cartwright, Gerardus in exegesi loci primi de Scripturasacra, cap. 6. Joh. Camero Tomo 3. in Prae∣lectionibus de verbo Dei. cap. 15. Rivetus in Isagoge ad S. Script. cap. 6. & in summa Controversiarum Tom. 1. Tract. 1. Quaest. 1. Altingius. But Chrysostom and Whitaker, also Bellarmine l. 4. de verbo Dei. cap. 4. Gretzerus and Becanus hold that some Ca∣nonical Books are lost. I rather subscribe to the judgement of the former Reverend Divines who held the contrary.

The second Question is, Whether the Scripture of the Old Testament was pun∣ctata* 1.416 from the beginning; or Whether the Hebrew Text had Vowels or Points from the beginning, as now it hath. Controversiam de punctorum antiquitate vel no∣vitate, inter viros eruditos disceptatam, non attingo.* 1.417 Sententia utraque suos habet asserto∣res, & magni quidem nominis.

Cevalerius, Buxtorfius, Marinus, Iunius, and other very godly and learned* 1.418 men have defended the Antiquity of the pricks, which to the Hebrews are in stead of vowels, and say that the Bibles were punctata in our Saviour Christs time, and that he approved of the same Matth. 5.* 1.419 18. Others hold, That the invention of the pricks, and the Massoreth is to be ascribed to the Tyberian Massorites, who flourished about five hundred years after Christs birth; This opinion divers learned* 1.420 men have defended with most weighty reasons, as Martinius in Technologia, Lu∣ther, Mercer, Scaliger and Drusius, Calvin upon Zach. 11. Zuinglius in his Pre∣face on Isaiah Raynolds in his censure of the Apocryphal Books. But above all Capellus in his Book entituled Arcanum punctationis revelatum, hath so strongly confirmed that opinion, and hath so solidly confuted the reasons which are com∣monly brought to the contrary, that he hath drawn some learned Divines to his opi∣nion, which before did stifly adhere to the contrary opinion, and left others very doubtful: He hath well answered that place, Mat. 5. 18. l. 2. c. 14. This Book is now answered by learned Buxtorf.

But (as Amama saith) if any will not be moved from the other opinion, that the* 1.421 Puncta were invented by the Prophets (which many godly Divines do out of a good zeal stand for) suum cuique liberum sit judicium.

Vide Fulleri Miscel. Sac. lib. 4. cap. 4. Mercerum ad Gen. 16. 13. & Drusium ad dif∣ficiliora* 1.422 loca Genes. Buxtorfii dissertationem de Ebraeorum literis, & librum de puncto∣rum Antiquitate & origine. Our Saviour saith, Matth. 5. 18. That not one jot or prick of the Law shall perish; whereby it should appear that the Law and the Prophets (for of both he speaketh immediatly * 1.423 before) had vowels and pricks: whereunto also belong all those places of Scripture, which testifie of the clearnesse and certainty of the Scripture, which could not at all be now, if it lacked vowels. Yet this is not B. Ushers judgement, as he himself told me.

The Jews thought there was abundance of mysteries in every one of those tittles of the Law: Christ alludes to this opinion though he allows it not.

Non est improbabile argumentum ex Mat. 5. 18. * 1.424 Luc. 16. 17. ubi per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; puncta & accentus commodè intelligi posse docti opinantur: inter quos Broughthonius in Da∣niel, p 45. & Polanus Syntagm. lib. 1. cap. 37. quamvis argumento illi nolimus insiste∣re. Voetius Tom. 1. disputat. de authoritate Scripturae.

Buxtorf in his Answer to Capellus saith, That there are three degrees in general of Antiquity, the chiefest, those which referre the original of the points to Adam, middle of those which referre them to Moses, lowest those which referre them to Ezra. Buxtorf. de punctorum Antiquitate & origine par. 2. c. 2.

Sine punctis legere (saith Drusius) paucis hodiè concessum. Serarius de Rabbinis, saith, Elias Hutter a Lutheran writes thus, è mille Praedicantibus ne unum quidem esse, qui etiam punctatissima possit Hebraea legere, nedum absque punctis.

An impudent Jesuite came to Conradus Graserus, to conferre with him about the Hebrew Text of the Bible, which he said was corrupt and could not be held Au∣thentick; to whom desiring the original Text, Graserus gave the Hebrew Bible with∣out pricks; he took the Book and turned over the leaves, and the Book upside down, and was so ignorant or little skilled in the Original, that he could not di∣stinguish betwixt the right and wrong end of the Book: Which his arrogance a young scholar of Graserus's perceiving, he could not forbear laughter, and Gra∣serus himself had much ado to conceal it. Melchior▪ Adam in vita Conradi Gr••seri, pag. 845.

CHAP. VII. Of the Seventy and Vulgar Translation▪

NOw I proceed to shew that neither the Translation of the Seventy, nor the vulgar Latine are authentical.

1. The Greek Translation of the Old Testament, which is commonly a∣scribed to the Seventy Interpreters, is not Divinely a 1.425 inspired.

The chief Pillars of the Primitive Church ran into this errour, whence sprung many other errors. The Greek Fathers, who were generally unskilful both in He∣brew* 1.426 and Latine (some few excepted) were the lesse to be blamed here, since they made use of no other Editions, therefore they more confidently affirmed their own to be Authentical. Augustine, Tertullian, and many of the Latine Fathers (whom divers Divines follow) ascribed too much to the Seventy Interpreters. Yet there was a controversie between Augustine and Ierom concerning their Authority, as is evident by both their Epistles. Bellarmine b 1.427 is large in commending this version, saying, That it is most certain, that those Interpreters did very well translate the Scripture, and had the holy Ghost peculiarly assisting them, least they should erre in any thing, so that they may seem rather to be Prophets then Interpreters. Gretzer bestoweth a prophetick spirit upon them, because they did so agree and absolved their task in so short a space of time, viz. in 72 c 1.428 dayes.

They are said to have been put a part in 72 Cels, and to have all agreed in their Translation, and the ruines thereof were (as is reported) shewed a long time after at Alexandria.

But Hierom and many of the * 1.429 Papists held this to be a Fable of the 72 Cels, since neither Aristaeus, who was a chief man about King Ptolomy, that set the Seventy Interpreters on work, nor Iosephus, (who was most desirous of the honour of his Nation) maketh any mention thereof. And as touching the Interpreters them∣selves, Ierom saith, Aliud est vatem agere, aliud Interpretem. It is one thing to be a Prophet, another to be an Interpreter. And as for the Translation, he saith, Ger∣mana illa & antiqua translatio corrupta & violata est.

That ancient and true Translation d 1.430 of the Septuagint, is corrupted and violated, which (as Hierom saith) was agreeable to the Hebrew, but so is not the Greek Copy now extant, which is full of corruptions, and seemeth to be a mixt and con∣fused Translation of many.

If the Seventy, as well as the Hebrew, had been Authentical, the Lord would have been careful to have kept it pure and uncorrupt unto our dayes, as well as he hath done the Hebrew. There is indeed a Greek Edition extant, which goeth un∣der the name of the Seventy; but Whitaker e 1.431 saith, That the true Seventy is lost, and that this which we now have is mixt and miserably corrupted. Danda LXX Interpretibus venia, ut hominibus; juxta Jacobi sententiam Multa peccamus omnes. Hieron. ad Pamach. The Apostles and Evangelists writing in Greek, often follow∣ed

the version of the Septuagint then common amongst the Greci••ns▪ and cited it sometimes where there is a most manifest difference from the Hebrew Text, but yet they did not alwaies use that Translation, which they would have done, if they had esteemed it Divine and Authentical.

Spanhemius Dub. Evangel. part. 1. Dub. 23. and Amama Antibarb. Bibl. lib. 2. both think that conjecture of Heinsius (in his holy Aristarchus) very probable, viz that the fable of the number and consent of the Interpreters, took its original from Exod. 24. Hence (saith Heinsius there) without doubt the History concerning Ptolomy; hence those famous Cels which Ierom scoffs at; hence that invention, that none of all that number differed in their Interpretations.

Therefore since that version when pure was but a humane, not divine work, and proceeded from Interpreters not Prophets; it could be neither Authentical, nor si∣de digna, any farther then it agreed f 1.432 with the Hebrew Text.

The Ancients themselves commenting upon Scripture, used not the Septuagint Edition as Authentick, from which it would not have been then lawful to depart; but rather often correct it, as Origen and Ierom from the Hebrew fountains: which every one knoweth that is versed in their works.

They are most bold in changing numbers without any reason, as Genes. 5. to S••th, Enos, Cainaan, Malaleel, they give each a hundred years beyond the Hebrew truth. In the 46 Chapter of Genesis for Seventy souls they say Seven∣ty five.

The Seventy reade Prov. 8. 23. In the beginning God created me; for, In the be∣ginning* 1.433 God possessed me, whether because they mistook the Hebrew word Chava for Cava, upon their likenesse in the Hebrew Characters, or their Translation was at the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possedit, possessed, and the Copies slipping in one letter, made it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 creavit, created, as Bellarmine after Zanchy thinketh

2. The vulgar Edition is not Authentical.

We are now come to shew, that the vulgar Latine Edition g 1.434 is not Authentical, a thing of it self manifest, but yet to be proved by some Arguments, because our Ad∣versaries stand upon it. Our Arguments are these:

1. It was not Divinely inspired in respect of Ma••ter, Form, Speech, as the He∣brew of the Old Testament, and the Greek of the New were, but was translated by humane endeavour, and therefore it is against both religion and reason to say it is Authentical; a work of men cannot in perfection be equal with a work of God; for as Ierom saith, Aliud est esse vatem, aliud est esse Interpretem.

It is the office of an Interpreter, to translate the Authentical Scripture, no•• to make his Translation Authentical; for both Ierom and every other Interpreter might erre, so did not the Prophets and Apostles; the Councel of Trent first de∣creed that this Translation should be Authentical: before it many learned Papists themselves did disallow that Translation, as Paulus Brugensis, Valla, Eugubinus, I••i∣dorus Clarius, Iohannes Isaacus, Cajetan, Erasmus, Iacobus Faber, I••••dovio••s Vives, and divers others.

2. The vulgar Translation doth oft change the sentence of the holy Ghost, yea, it doth dangerously and heretically deprave the sense of holy Scripture, and translate senslesly many times, therefore it is not to be held Authentical.

Gen. 3. 15. ipsa for ipse, viz. Christ, or ipsum, viz. semen, which place it seemeth was cor∣rupted idolatrously to extoll the praises of the Virgin Mary, and to prove her pa∣tronage* 1.435 and protection. This reading drew Bernard into this opinion, Maria abstulit opprobrium matris Evae, & patri pro matre satisfecit quod promittitur, Gen. 3. 15. ipsa conteret; & cui servanda est victoria nisi Maria? B••rn. See Bedels answer to Wadesworths Letters, ch. 6. Vide Capel. Crit. Sac. l. 5. c. 11.

Ho•• conteret, Tremel. & alii, that is that same seed, rather he, viz. that one person. Hier. Ipse conteret caput tuum, accordingly in the Septuagint and our Translati∣on, Gen. 4. 13. Major est iniquitas mea quam ut veniam merear, a corrupt Translation ser∣ving to countenance the errour touching merit de congrno. In the Hebrew there is nothing which hath the least signification of merit; it should be translated Ut fe∣ram vel sustineam, vel remissionem consequ••r. Translatio ista potest tolerari si sumatur mereri pro consequi, ut saepissimè olim apud veteres. Chamier.

Exod. 34. 29. The vulgar hath Videbant faciem Mosis cornutam, h 1.436 for radiantem which the Hebrew word signifieth; the 70 translate it (the Apostle Paul approving of it, 2 Cor. 3. 7, 10) was glorified. This interpretation of the vulgar is reprehended by Valla, Vata∣blus, Arias Montanus, Ste••chus, Cajetan, Ferus, Ol••aster, ••ho. Aquinas and Bellarmine himself De Ecclesia triumphante, l. 2. c. 4. which is also confirmed by the Text it self, for the Scripture witnesseth, That the people could not behold the face of Moses for the brightnes thereof, Exod. 34. 30. and therefore his whole face, not the highest part of his forehead, or his head was covered with a vail, v. 33. of that Chapter, 2 Cor. 3. 3.

Iob 5. 1. The vulgar Latine hath, Voca ergo si est qui tibi respondeat, & ad aliquem sanctorum convertere; Hence the Papists would prove invocation of Saints, where∣as it should be translated Voca quaeso, seu voca jam an sit qui respondeat, & ad quem è Sanctis respicies? q. d. ad neminem. The vulgar makes it a simple speech without any interrogation; the meaning of Eliphaz is, q. d. Go to I pray thee, call or bid any one appear or come, that by his consent approves of thy opinion, try whether any one is of thy minde, which acknowledgest not that great calamities are inflicted by God for great sins; To which of the Saints that ever have lived, or yet do live in the earth, wilt thou turn, by whose testimony thou shalt be helped in this thy com∣plaint against God?

Psal. 2. 12. The vulgar hath Apprehendite Disciplinam, apprehend Discipline or* 1.437 Instruction, whereas in the Hebrew it is, Osculamini filium, i 1.438 Kiss the Sonne. Thus an evident place against the Jews for the second Person in Trinity is obscured and overthrown, by the corrupt Latine Text. To say the sense is the same, is in vain; for an Interpreter ought not to change the words, and then say he hath kept the sense; neither is the sense of the words the same; Who will say, to kiss the Sonne is the same with lay hold of Discipline? We must needs imbrace the Doctrine of Christ, if we acknowledge him to be our Messiah; but hence it doth not follow that these two are the same, for then all things which agree should be one and the same, which will not stand. The Chaldee Paraphrast favouring that reading, doth it to defend the errour of the denying the Deity of the eternal Sonne of God.

Saepe Codices Hebraei magis Iudaeos ve••ant quam Graeci, aut Latini. Certe in Psal. ••. Latini & Graeci habent, Apprehendite Disciplinam, ne irascatur Dominus, ex quo nihil aperte contra Iudaeos deduci potest: at in Hebr••o est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Osculamini

Filium ne irascatur, id est, reverentiam exhibete filio Dei, ne ipse irascatur, &c. qui locus est invictissimus contra Iudaeos. Bellarminus de verbo Dei. lib. 2. cap. 2.

Psalmi videntur data opera versi in contumeliam Latini Sermonis. Chamier.

Ierom praefat. in Prov. saith, That he had allotted himself but three dayes for the translating of the three Books of Salomon, viz. the Proverbs, Ecclesiastes, and the Canticles; which yet a man will hardly be able to reade over well and exactly in a moneth, by reason of the great difficulties he will there meet withall, as well in the words and phrases, as in the sense. And neverthelesse (if the pretences of the Church of Rome be true) this little three dayes work hath been so happy, as to be not only ap∣proved and esteemed, but even canonized also by the Councel of Trent. Now whether the will of God be that we should receive this Translation of his, as his pure word, or not, I shall leave to those, who have a desire and ability to examine: However I dare considently affirm, that Saint Hierome himself never had any the least thought or hope that ever this piece of his, should one day come to this honour, it being a thing not to be imagined, but that he would have taken both more time, and more pains in the thing, if ever he had either desired or foreseen this, Daille, du vrai usage des Peres, l. 2. c. 3.

The vulgar Latine of the New Testament is no lesse corrupted then of the Old.

Matth. 6. 11. The English Papists at Rhemes (who translated the New Testament* 1.439 into English, not out of the Greek Text, but out of the vulgar Latine) reade, Give us to day our super-substantial bread, the Latine hath it, Panem super-substan∣tialem for Quotidianum, Daily bread. The Rhemists note upon the same is, By this Bread so called here according to the Latine and Greek word, we ask not one∣ly all necessary sustenance for the body; but much more all spiritual food, viz. the blessed Sacrament it self, which is Christ the true Bread that came down from Heaven, and the Bread of life to us that eat his Body. Our Saviour Christ which condemned vain repitition, and by a form of prayer provided against the same, is made here of the Jesuites to offend against his own rule: for that which is con∣tained in the second Petition, they teach to be asked in the fourth. Secondly, They lodge in one Petition things of divers kindes, and farre removed in nature, spiritual and corporeal, heavenly and earthly; yea the creature and the Creator. Thirdly, Hence it should follow, that he taught them expressely to ask that which he had neither instituted, nor instructed them of, and whereof his Disci∣ples were utterly ignorant. Salomon, from whom our Saviour seemeth to have ta∣ken* 1.440 this Petition, confirms that exposition of things tending to uphold this present life, Prov. 30. 8. Lechem Chukki, The Bread which is ordained for me. The Je∣suites will never be able to justifie the old Interpreter, which translateth one word the same both in syllables and signification, in one place Supersubstantial, and in another, viz. in Luke, Quotidianum or Daily, against which interpretation of his, he hath all Antiquity before that Translation, and some of the Papists themselves re∣tained the words of Daily Bread.

Bellarm. l. 1. de bonis operibus, c. 6. prefers Quotidianum, and defends it against the other. Tostatus applieth it to temporal things.* 1.441

The Syriack saith Panis indigentiae, vel sufficientiae nostrae.

Luke 1. 18. Plena gratia for gratis dilecta, as Chrysostome renders it, Hail Mary full of grace, for freely beloved. The word signifieth not any grace or vertue inherent in one, but such a grace or favor as one freely vouchsafeth and sheweth to ano∣ther; the word retained by the Syriack in this place is Taibutha, and signifieth hap∣piness, blessedness, goodness, bountifulnes. Tremellius turneth it gratia, which may and ought to be Englished favour, as the Greek word signifieth, and is ex∣pounded by the Angel and the Virgin Mary themselves, the Angel adding in the

same verse, The Lord is with thee, meaning, by his special favour; and in v. 30. saying, She had found favor with God. The Virgin in her thankful song magni∣fying the mercy of God toward her, that he had so graciously looked on her in so mean estate, as to make her the mother of her own Saviour, after so marvellous a manner.

They foolishly salute her, who is removed from them by infinite space, and whom their Hail cannot profit, being in Heaven, as the salutation of the Angel did and might do, whilst she was here in the vale of misery. Their Alchymie al∣so is ridiculous, to make that a prayer unto her, which was a prayer for her; to make it daily, that served in that kinde for one onely time; to make it without cal∣ling, which the Angel durst not do, unless he had been sent.

Ephes. 5. 32. a 1.442 Vulg. Sacramentum hoc magnum est, and the Rhemists, This is a great Sacrament, for great mystery. Sacraments are mysteries, but all mysteries are not properly Sacraments. How can it be a Church Sacrament, which hath neither element, nor word of promise? Secondly, Sacraments are the peculiar and pro∣per possession of the Church of Christ; how can that be a Sacrament, which is (and lawfully may be used) out of the Church, amongst the Turks and Jews, to whom the benefit of Matrimony cannot be denied? The old Interpreter, Coloss. 1. 27. translateth the same word a mystery or secret.

Chemnitius reckons this place among those which the Papists abuse, not among the corrupted; for b 1.443 Sacrament is the same with the Ancient Latine Divines, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is with the Greeks. Chamier.

Heb. 11, 21. The vulgar hath, & Iacob adoravit fastigium virgae, the Rhemists adored the top of his rod; whereas the words are, He worshipped upon the top of his staff, and not as they have falsely turned it; so also doth the Syrian Paraphrast read it. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used elswhere in the New Testament for a walking staff, agreeth fitly unto Iacob, who being both old and sick, had need to stay himself there∣upon, whilst he praised God. Ioseph was no King, and therefore had no Scepter to fall down before. In the Hebrew, Gen. 47. for top we read head, which by a me∣taphor, signifies the top, because the head is the end and highest part of man, and consequently of any thing else. And for staff we now read in the Hebrew bed, which fell out, because the word mittah there extant, pricked with other vowels, signifieth a staff, for in the Hebrew matteh is a staff, and mitteh a bed. The Septu∣agint whom the Apostle follows, read it matteh, and so translated it staff, o∣therwise then we now read it in the Hebrew Text. If we follow the Hebrew Text, as it is now extant, the sense will be, That Iacob, because he could not raise his body out of his bed, therefore he bowed his head forward upon his beds head, and so worshipped God.

Beza speaking of the divers Latine Translations of the New Testament onely, he saith of the vulgar Latine, That he followeth it for the most part, and prefer∣reth it before all the rest. Maxima ex parte amplector & caeteris omnibus antepono. He speaks of the New Testament onely, and of that Latine Translation of the New Testament, in comparison of all other Latine Translations which were be∣fore him, as Erasmus, Castalion, and such like.

These places may serve to shew, that the vulgar Latine is corrupt, no Book being entire or free from error. Isidore Clarius Brixianus (praefat. in Biblia) a great learned man of their own affirmeth, That it hath 8000 places, in which the sense of the Holy Ghost is changed. Since the Councel of Trent, two Popes have set forth this vulgar Edition diversly; which of these shall be received as authentical? How often do the Papists leave the vulgar in all their controversies, when it is for their advantage so to do? it is a matter ordinary with them, and needless to be proved

There is no Edition Ancienter then the Hebrew; if the Latine hath been used a 1000 years in the Church, the Hebrew hath been used almost 3000 years; the Chaldee, Arabick, Syriack and Greek Editions also have been used above a 1000 years, and so should be authentique by the Papists Argument.

Having spoken of the authority of the Scriptures, the Canonical Books, and

the authentical Editions; I now go on to treat of the end of the Scripture, its ad∣juncts or properties fitted to that end, and Interpretation of Scripture.

The end of the Scripture comes next to be considered, of this I have spoken somewhat afore, but shall now inlarge my self.

The end of the Scripture is considered, 1. In respect of God. b 1.444 2. In respect of us.

In respect of God, the end of the Scripture is a glorifying of him, Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know, love and fear him, and so be blessed. The glory of God is the chief end of all things, Prov. 16. 4.

In respect of us, The end of the Scripture is,

1. Intermediate, Temporal Edification, which is fitly referred to five c 1.445 princi∣pal uses: The two first respect the minde, the other three the heart, will and af∣fections.

It is profitable for Doctrine, it serves to direct to all saving truth; nothing is to be received as a truth necessary to salvation, but what is proved out of Scripture. Where that hath not a tongue to speak, I must not have an ear to hear: Hoc quia de scripturis non habet autoritatem, eadem facilitate contemnitur, qua probatur, Hieron.

2. Reproof or Confutation, to refute all errors and heterodox opinions in Divinity.* 1.446 By this sword of the Spirit, Christ vanquished Satan, Mat. 4. 4. 7. 10. by the Scri∣pture he opposed the Jews, Iohn 5. 45. 46. 47. & 10. 34. by this he refuted the Scribes and Pharisees, Mat. 9. 13. and 22. 1. Luke 10. 25, 26. 27. Matth. 19. 34. and 21. 12, 13. the Sadduces, Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ, Acts 18. 28. Thus the Apostles convinced those which urged Circumcision, and the observation of the Jewish Law, Acts 15. 15. H••∣reticks are to be stoned with Scripture-Arguments, Lapidandi sunt Heretici sa∣crarum literarum argumentis. Athanasius. By this Austin refuted the Pela∣gians, Irenaeus the Ualentinians, Tertullian the Mareionites, Athanasius the Arrians.

3. Correction of iniquity, setting straight that which is amiss in manners and* 1.447 life.

4. Instruction to righteousness, Instruunt Patriarchae etiam errantes. Basil saith,* 1.448 The Psalms are a common Store house and Treasury of good Instruction. The Title of the 32 and some other Psalms is Maschil, that is, A Psalm of Instruction.

5. Comfort in all troubles, Psal. 19. 8. and 119. 50. and 92. the Greek word* 1.449 for Gospel, signifieth glad-tidings. The Promises are the Christians best Cordials; as Gods Promises are the rule of what we must pray for in faith, so they are the ground of what we must expect in comfort.

All things which belong to the Gospel are comfortable: 1. God the Au∣thor of the Gospel, and revealed in it, is the God of all comfort, 2 Cor. 1. 3. 2. Je∣sus Christ the Subject of the Gospel, is called Consolation in the abstract, Luke 2. 25. 3. The Holy Ghost, which breathes in the Gospel, is called The Comforter, Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel, are the Mes∣sengers of peace and comfort.

2. Ultimate and chiefest, our Salvation and Life eternal, Iohn 5. 39. and 20. 31.

2 Tim. 3. 15. It will shew us the right way of escaping hell, and attaining Hea∣ven: It will shew us what to believe and practise, for our present and eternal hap∣pinesse.

This was Gods aim in causing the Scripture to be written, and we shall finde it fully available and effectual for the ends for which it was ordained by God.

CHAP. VIII. Of the Properties of the Scripture.

THe properties which the Scripture must have for the former end, are these:

It is,

• 1. Of Divine Authority.
• 2. True and Certain.
• 3. The rule of Faith and Manners.
• 4. Necess••ry.
• 5. Pure and Holy.
• 6. Sufficient and Perfect.
• 7. Perspicuous and Plain.

1. Its of Divine Authority, d 1.450 we must believe it for its own sake. It is Divine.

1. In its Efficient cause and Original, which is God the Father dictating, in his Son declaring and publishing, by his holy Spirit confirming and sealing it in the hearts of the faithful. He wrote the Decalogue immediately with his own finger, and commanded the whole Systeme, and all the parts of Scripture, to be written by his servants the Prophets and Apostles, as the publique Actuaries and Pen-men thereof; therefore the authority of the Scripture is as great as that of the Holy Ghost, e 1.451 who did dictate both the matter and words: Those speeches are frequent, The Lord said, and, The mouth of the Lord hath spoken.

2. In the subject matter, which is truth according to godliness, certain, power∣ful, of venerable antiquity, joyned with a sensible demonstration of the Spirit, and Divine presence, and with many other things attesting its Divine Au∣thority.

Whence it follows, that the Authority of the Holy Scriptures is

• 1. Infallible, f 1.452 which expresseth the minde and will of God, to whom truth is essential and necessary.
• 2. Supreme and Independent into which at last all faith is resolved, from which it is not lawful to appeal.

By which singular authority the Scripture is distinguished, both from all pro∣phane and Sacred writings, and Paul honors it with this Elogie, A faithful saying and worthy of all acceptation, 1 Tim. 1. 15. A more sure word, 2 Pet. 1. 19. the Com∣parative for the Superlative, in which there is no doubting and uncertainty, but all things firm.

As God is Iehovah of himself, so is his word Authoritative of it self, and is true and to be obeyed, whether thou think it Scripture or no. There is no higher au∣thority for thee to appeal to, it is above opinions of men, conscience, and there∣fore it must determine all controversies.

2. It is true g 1.453 and certain, verity is affirmed of the Scriptures primarily, inter∣ternally, and by reason of it self, which is called the truth of the object; which is an absolute and most perfect agreement of all things delivered in the Scripture, with the first truth or divine will, of which the Scripture is a symbole and lively image, so that all things are delivered in it as the Holy Ghost hath dictated, whence those honorable Titles are given to it, the Scripture is called A sure word, 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth, Dan. 10. ult. words of truth, Eccles. 1••. 10▪ Yea, truth it self, Iohn 17. 17. having the God of truth for the Author, Christ Je∣sus the truth for the witness, the Spirit of truth for the Composer of it, and it worketh truth in the hearts of those which hear it, 2 Pet. 2. 2. The Apostle prefers the Scripture, before the revelation made by Angels, Gal. 1. 8. Christ commend•• the certainty of it above all other sorts of revelation, 1 Pet. 1. 19. above informa∣tion from the dead, Luke 16. 31.

The word of God is not onely true, but eminently true, truth it self, Prim•• veritas, and pura h 1.454 veritas.

The Scripture hath a twofold truth:

• 1. Of assection, it containeth no error.
• 2. Of promise, there is no unfaithfulness in it.

The first truth refer▪ to the matter which is signified, properly called Truth o•• Verity.

The second refers to the in••ention of the Speaker, which is properly called vera∣city or fidelity, the latter is implyed, Psal. 19. Thy Testimonies are sure, and so th•• sure mercies of David; the former is implyed, in that the word is purer then gold seven times refined.

There are two signs of truth in the Scripture:

• 1. The particularity of it, it names particulars in geneolagies, dolosus versat••r in generalibus.
• 2. Impartiality toward friends and their adversaries; the most holy men have their faults described, they give due commendation to their adversaries.

The truth of Scripture is, 1. More then any humane truth of sense or reason. 2. Above all natural reason; as the Doctrine of the Trinity, the ••ncarnation of Christ, Justification by faith in Christ. 3. A truth which evidenceth it self. 4. The standard of all truth, nothing is true in Doctrine or Worship, which is not agree∣able to this.

3. The Scripture is the rule of faith and manners. It is termed Canonical ge∣nerally by the Fathers of the word Canon, i 1.455 which signi••ieth a rule, because it con∣tains a worthy rule of Religion, faith and godliness, according whereunto the building of the house of God must be fitted.

These properties (saith Suarez) are required in a rule. 1. That it be known and easie, the Scripture is a light. 2. That it be first in its kinde, and ••o the measure of all the rest. 3. It must be inflexible. 4. Universal.

1. It is a perfect rule of faith and obedience, able to instruct us sufficiently in all points of faith or doctrinals, which we are bound to believe, and all good duties or practicals, which we are bound to practise. Whatsoever is needful to be∣lieve or to do to please God, and save our souls, is to be found here; whatsoever

is not here found, is not needful to beleive and practise for felicity.

Christ proveth the resurrection of the dead, being an Article of our faith a∣gainst the Sadduces, Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees, by an inference made from the Scripture, Mat. 12. 7.

The heads of the Creed and Decalogue, are plainly laid down in Scripture, therefore there we have a perfect rule of faith and manners.

It is a rule, 1. For Faith. Ierome in his controversie with Helvidius saith, Credi∣mus* 1.456 quia legimus, non credimus quia non legimus. We believe because we read, we do not believe because we do not read. Christ often saith, Have ye not read, is it not written, what is written in the Law? Luke 10. 26. Faith and the word of God must run parallel. This we first believe, when we do k 1.457 believe (saith Tertullian) that we ought to believe nothing beyond Scripture. When we say all matters of Doctrine and Faith are contained in the Scripture, we understand as the Ancient Fathers did, not that all things are literally and verbally contained in the Sripture, but that all are either expressed therein, or by necessary consequence may be drawn from thence. All controversies about Religion are to be decided by the Scripture, Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop, saith, The Go∣spel was honored so much, that it was brought into the Councel, and set in the midst of them, and to determine matters of faith, as if Christ had been there.

Erasmus in his Epistles, tells us of a Dominican, that when in the Schools any man refuted his conclusion, by shewing it contrary to the words of Scripture, he would cry out, Ista est argumentatio Lutherana, protestor me non responsurum, This is a Lutheran way of arguing, I protest I will not answer to it.

2. It is a perfect rule for our lives and practice Psal. 19. 11. and l 1.458 Psal. 119. 9. In Scriptures there are delivered remedies against all vices, and means are there laid down for the attaining of all vertues. We must follow the Scriptures exactly, and not swerve to the right hand or left; a metaphor taken from a way or rule, saith Chamier. When Linacer a learned English man, heard the beginning of the 5 of Matthew read, Blessed are the poor in spirit, &c. he broke forth into these words, Either these sayings are not Christs, or we are not Christians.

• 1. It is a perfect, not a partial and insufficient rule, as the Papists make it: As God is a perfect God, so his word is a perfect word; if it be but a partial rule, then it doth not perfectly direct, and he that should perfectly do the will of God revealed in Scripture, should not yet be perfect. Secondly, if the Scripture be a partial rule, then men are bound to be wise above that which is written; that is, above the Law and Gospel. Regula fidei debet esse adaequata fidei, aut regula non erit. Whitakerus.
  • 1. All addition and detraction are forbidden to be made by any man to the word, Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8.
  • 2. The Scripture is said to be perfect, to beget heavenly and saving wisdom, Psal. 19. 8. 2 Tim. 3. 15, 16, 17.
  • 3. Men in the matter of Faith m 1.459 and Religion are sent to the Scripture onely.
• 2. The Scripture is an infallible rule, Luke 1. 4. of which thou hast had a full assent. Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur.
• 3. It is a just rule.

Lastly, It is an universal and perpetual rule, both in regard of time and person; ever since the Scripture hath been, it hath been the onely rule: in the Old Testa∣ment, to the Law and the Testimony; in the New, they confirmed all things by the Old, it directs in every case. 2. To all persons, this is able to make a Minister, yea, a Councel, a Church wise to salvation; to reform a yong man whose lusts a••e unbridled, Psal. 119. 9. to order a King, Deut. n 1.460 17. 29, 30.

Object. Faith was before the Scripture, therefore the Scripture is not the rule of Faith.

Answ. The word of God is twofold. 1. Revealed, that preceded faith. 2. Writ∣ten, that did not.

Though it be a rule, yet first, it doth not exclude other Ministerial helps, as Prayer, Preaching, the knowledge of the Tongues, and the Ministery of the Church, these are means to use the rule, and subordinate to it, we need no more rules: Therefore it is a vain and absurd question of the Papists, Let a man be lockt up in a study with a Bible, what good will he get by it if he cannot read?

2. There must be reason and judgement to make use of it, and apply it: Iudge What I say, saith Paul, 1 Cor. 10. 15.

The Scripture should rule our hearts, thoughts, and inward cogitations, our words and actions; we should pray, hear, receive the Sacrament according to the directions of it, buy, sell, cloathe our selves, and carry our selves toward all, as that bids us, 2 Sam. 22. 23. the people of God wrote after this copy, followed this rule, Psal. 119. 5, 59, 111. because they desired in all which they did to please God (now God is pleased when his own will is done) and to glorifie him in their lives, and therefore they framed themselves according to his statutes. We cannot better express an high esteem of God and his excellencies, then by following him in all things. Every one esteems that person most excellent, to whom he gives up himself most to be ruled and ordered.

The Scripture is necessary.

In respect of the substance thereof it was always necessary; in respect of the manner of revealing it is necessary, since the time that it pleased God after that manner to deliver his word, and shall be to the worlds end. It is not then ab∣solutely and simply necessary, that the word of God should be delivered to u•• in writing, but onely conditionally, and upon supposition. God for a long time, for the space of 2400 years, unto the time of Moses, did instruct his Church with an immediate living voyce▪ and had he pleased still to go on in that way, there had been no necessity of Scripture now, more then in that age; there was a continual presence of God with them, but now there is a perpetual absence in that way; and the word of God was written.

• 1. For the brevity of mans life. See the 5 & the 11 Chapters of Genesis. The Patriarchs were long lived before and after the flood, to the times of Moses; they lived some centuries of years, therefore afterward the purity of the word could not fitly be preserved without writing. By writing we have the comfort of the holy word of God, which from writing receiveth his denomination, in being cal∣led Scripture, which is nothing else but Writingo 1.461.
• 2. That the Church might have a certain and true rule and Canon, whereby it might judge of all questions, doubts and controversies of Religion, Luke 1. 4. Eve∣ry mans opinion else would have been a Bible, and every mans lust a Law.
• 3. That the faith of men in Christ which was to come, might the better be con∣firmed, when they should see that written before their eyes, which was done by the M••ssias, and see all things that were foretold of him, verified in the event.
• 4. That the purity of Gods worship might be preserved from corruption, and the truth propagated among all Nations.
• 5. To take off excuses from men, that they did not know, Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable.

The Pen-men had a command from God. 1. A publike and outward command, as Ieremie 30. 2. and 36. 2. Moses, Exod. 17. 14. and 34. 17. and Iohn was command∣ed twelve times in the Revelation to write, Rev. 1. 11. and 2. 1. 8. 12, 18. and

3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. & 21. 5. 2. an inward command by private inspiration and instinct, 2 Pet, 1. 21.

5. The Scripture is Pure and Holy, it commands all good, and forbids, reproves, and condemns all sin and p 1.462 filthiness; it restrains not onely from evil words and actions, but thoughts, glances. Those are frequent adjuncts of the word of ••od, holy, pure, and clean, Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations, it speaks purely of things evil and unclean.

It is termed holy, q 1.463 Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause, God who is the holy of holies, holiness it self, Isa. 6. 3. Dan. 9. 24, he is the author and inditer of it, Luke 1. 67. 2. In regard of the instrumental cause, the Pen-men of it were holy men, 2 Pet 1. 21. Prophets and Apostles. 3. From its mat∣ter, the holy will of God, Acts 20. 27. the Scripture contains holy and Divine Mysteries, holy precepts of life, holy promises, Psal. 105. 42. holy Histories. 4. From its end or effect, the holy Ghost by the reading and meditation of the Scripture sanctifieth us, Iohn 17. 17. it sanctifieth likewise all the creatures to our use, so as we may use them with a good conscience, 1 Tim. 4. 5.

From the purity r 1.464 of it, the Scripture is compared to a glass, Iames 1. 23. to fire, Ier. 23. 29. to light, Psal. 119. 105. The reason of it is, because God himself is pure, most pure, Psal. 92. ult. Hab. 1. 13.

It is pure. 1. Subjectively in it self, there is no mixture of falshood or error, no corruption or unsoundness at all in it, Psal. 12. 6. Prov. 8. 6, 7, 8. 2. Effectively, so as to make others pure, Iohn 15, 3. It begets grace, Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it. Acts 20. 32. Ephes. 4. 11, 12.

The assertory part is pure; what it affirms to be, is; and what it denies to be, is not; Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed, and what it threatneth shall be executed, Numb. 23. 19. 1 Sam. ••. 30. Zach, 1. 6. 3 What it commandeth is good, and what it forbiddeth is evil. Deut. 4. 8. Psal. 119. 108. and 19. 8, 9. Rom. 7. 12.

In other Books some truth is taught, some good commmended, some kinde or* 1.465 part of happiness promised: But in the inspired Oracles of God, all truth is taught, all goodness commanded, all happiness promised; nay, we may invert the words with Hugo de sancto victore, and say, Quicquid ibi docetur est veritas, quicquid pr••∣cipitur bonitas, quicquid promit••itur felicitas. All that is there taught is truth, all that is there commanded is goodnesse, all that is there promised is happinesse.

It is a wonderful thing, that all the particulars which the Canticles contain, be∣ing taken from marriage, s 1.466 are handled so sincerely, that no blemish or spot can be found therein.

Therefore the Scriptures should be preached, read and heard with holy t 1.467 affecti∣ons, and should be reverently mentioned.

The Jews in their Synagogues will not touch the Bible with unwashed hands, they kiss it as often as they open and shut it, they sit not on that seat where it is laid, and if it fall on the ground, they fast for a whole day. The Turk writes up∣on the outside of his Alcorar, Let no man touch this Book, but he that is pure: I would none might meddle with ours (Alcoran signifieth but the Scripture, you need not be afraid of the word) but such as indeed are, what other men do but think themselves.

6. The Scripture is Perfectu 1.468.

The perfection of the Scripture is considered two ways:

1. In respect of the matter or the Books in which the holy doctrine was written,* 1.469 all which (as many as are useful to our salvation) have been kept inviolable in the Church, so that out of them one most perfect and absolute Canon of faith and life was made, and this may be called the integrity of the Scripture.

2. In respect of the form, viz. Of the sense or meaning of these Canonical Books, or of Divine truth comprehended in them, which Books contain most fully and perfectly the whole tru••h necessary and sufficient for the salvation of the Elect, and therefore the Scriptures are to be esteemed a sole adequate, total and perfect measure and rule both of faith and manners, and this is the sufficiency of the Scriptures, which is attributed to it in a twofold respect.

1. Absolutely in it self, and that in a threefold consideration. 1. Of the princi∣ple; for every principle, whether of a thing or of knowledge, ought to be* 1.470 perfect, since demonstration and true conclusions are not deduced from that which is imperfect, therefore it is necessary that the holy Scripture, being the first onely immediate principle of all true doctrine, should be most perfect.

2. Of the subject, for it hath all Essential parts, matter and form, and integral, Law and Gospel, and is wholly perfect: Both

1. Absolutely, because for the substance, it either expresly or Analogically con∣tains the doctrine concerning faith and manners, which is communicable and pro∣fitable for us to know; which may be proved also by induction, that all necessary opinions of faith, or precepts of life, are to be found in the holy Sc••ipture.

2. Relatively, because as it hath a perfection of the whole, so of the parts in the* 1.471 whole; that perfection is called essential, this quantitative. For all the Books are sufficient with an essential perfection, although integrally they have not a suf∣ficiency of the whole, but onely their own, yet so that at distinct times every part sufficed for their times; but all the parts in the whole are but sufficient for us.

3. In its effect and operation it makes men perfect, 2 Tim. 3. 16, 17. Rom. 15. 4. Iohn 2. ult. & 5. 39.

2. As opposed to unwritten. Traditions, all which it excludes by its sufficiency; but we do not understand by Traditions generally a Doctrine delivered in Word and Writing; but specially all Doctrine not written by Prophets or Apostles, whe∣ther Dogmatical. Historical or Ceremonial; for a perfect reason of the primary opinions belonging to Faith and Manners, is delivered in Scripture; and those things which are out of, beside, or against the Scripture, do not binde the Conscience. 2. Historical, the Sayings and Deeds of Christ and the Apostles, are perfectly contained in the Scriptures, as many as suffice us for our salvation, Iohn 20. 30, 31. Those things which are delivered out of Scripture are to be esteemed mans writings. 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials, Substantials and Fundamentals, generally contained in the word of God; the accidentals, accessaries, and circumstantials are free and mutable. If Traditions agree with the Scripture they are confirmed by it; if they oppose it, they are disproved by it.

The perfection of the Scriptures is not,

First, Infinite and unlimitted: That is an incommunicable property of God▪ every thing which is from another as the efficient cause, is thereby limitted both for the nature and qualities thereof.

Secondly, we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men▪ and by them delivered to the Church of what sort soever they were; for all the Sermons of the Prophets, of Christ and his Apostles, are not set down in so many

words as they used in the speaking of them; for of twelve Apostles, seven wrote* 1.472 nothing, which yet preached, and did many things; neither are all the deeds of Christ and his Apostles written, for that is contradicted, Iohn 20. 30, 31. and 21. 25. but we mean onely a Relative perfection, which for some certain ends sake agreeth to the Scripture as to an instrument, according to which it perfectly comprehend∣eth all things which have been, are, or shall be necessary for the salvation of the Church.

Thirdly, The several Books of Scripture are indeed perfect, for their own par∣ticular ends, purposes, and uses, for which they were intended of the Lord; but yet not any one Book is sufficient to the common end; the whole Scripture is com∣pleat in all the parts thereof, one speaking of that which another doth wholly pass over in silence, one clearly delivering what was intric••te in another. Paul speaks much of Justification, and Predestination in the Epistle to the Romans, nothing of the Eucharist or Resurrection

Fourthly, Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church, were so sufficient for the Church in that age, that it needed not Tradition, neither was it lawful for any humane wight to adde thereto, or take therefrom; but when God did reveal more unto it, the former onely was not then sufficient without the latter.

Fifthly, The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation, both in respect of faith and good works, and most of these it delivereth to us expresly, and in so many words and* 1.473 the rest by good and necessary consequence. The Baptism of Infants, and the consubstantiality of the Father and of the Son, are not in those words expressed in Scripture, yet is the truth of both clearly taught in Scripture, and by evident proof may thence be deduced: That Article of Christs descent into Hell, totidem verbis, is not in the Scripture, yet it may be deduced thence, Acts. 2 27. Some Papists hold, That we must not use the principles of Reason or Consequences in Divini∣ty, and require▪ that what we prove be exprest in so many words in scripture▪ These are opposed by Vedelius in his Rationale Theologicum, l▪ 1. c. 3. 4, 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled, La••foy fondee sur les Sainctes Es∣critures, 1 Partie, He shews there, That Christ and his Apostles, and the Ancient Fathers in disputing against their Adversaries, used consequences drawn from the scripture, Mat. 12. 32. Acts 17. 2. 3. and 18, 23. Acts 17. 3. opening and alledging. S^t Luke there useth two words very proper for this subject; the first signifies to open, the other to put one thing neer another, to shew that the Apostle proved his conclusions by the scriptures, in clearing first the prophecies, and in shewing the true sense, and after in comparing them with the events; the figures with the things, and the shadows with the body, where the light of the truths of the Go∣spel of it self shined forth, Mat. 22. 29, 31, 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture; therefore they ought to have learned it: Now the sentence which he alledgeth, saith nothing formally and expresly of the Resurrection of the dead, but infers it from what he had laid down, Hic Dominum uti principiis rationis & naturae adeo manifestum est, ut ne Veronius quidem Magister Artis negandi, negare illud possit, Vedel. Rat. Theol. l. ••. c. 6. vide plura ibid. &c. 5.

The Ancient Fathers prove by consequences drawn from scripture, that God the Father is without beginning, against the Sabellians; and that the Son is consub∣stantial with the Father, against the Arrians; that Christ hath two Natures, against the Eutychians. The Papists will not be able to prove their Purgatory, and many other of their corrupt opinions by the express words of Scripture.

We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture:

First, In every Age of the Church, the Lord hath revealed so much supernatural* 1.474 truth as was for that age necessary unto salvation, his wayes he made known to Moses, Psal. 103. 7. and his statutes to Israel, Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion, that before the Law written men were sa∣ved by the Law of nature, and in the time of the Law by the Law of Moses, and since in the time of the Gospel by the Word of grace.

Secondly, The substance of all things necessary to salvation, ever since the fall of Adam hath been, and is one and the same, as the true Religion hath been one and unchangeable.

1. The knowledge of God and Christ is the summe of all things necessary to sal∣vation, Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary, Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically, we more clearly, di∣stinctly and perspicuously, but yet they knew him and believed in him unto salvati∣on,* 1.475 as well as we, Ioh. 8. 56.

2. The Covenant of grace which God made with man is an everlasting Cove∣nant, therein the Lord hath revealed himself to be one and unchangeable; as in nature so in will, Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature, truth and constancy, and that as well toward the Gentiles as toward the Jews, so he would justifie both the Circumcision and Uncircumcision, the Jew and the Gen∣tile by one way of Religion; that is to say, through faith and belief in his Sonne Jesus Christ.

3. Christ and his Apostles professed and taught no new Religion, but the same which the Scriptures of the Old Testament did before instruct, Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25, 26, 27, 44, 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham, being justified by Faith as Abraham* 1.476 was. Whence we may conclude, that before, under, and after the Law, since the fall of Adam, there was never but one true Catholick Religion, or way to Heaven and happiness.

Thirdly, The Word of God being uttered in old time sundry wayes, was at length made known by writing; the Lord stirring up, and by his holy Spirit inspiring his servants, to write his will and pleasure.

Fourthly, So long as there was any truth in any Age, necessary to be more fully and clearly known then was already revealed in the Books of Moses, it pleased God to stirre up holy men whom he divinely inspired, and sufficiently furnished to make the Truth known unto the Church; thus after Moses during the time of the Law, the Lord raised up Prophets, who opened the perfect way of life unto the Church of the Old Testament more clearly, then it was before manifested in the Books of Moses, the Time and Age of the Church requiring the same. The Church of the Jews in the several Ages thereof was sufficiently taught, and instructed in all things necessary to Salvation by the writings of Moses and the Prophets, which ap∣pears:

1. In that our Saviour being asked of one, What he should do that he might inherit* 1.477 eternal life? answered, What is written in the Law and Prophets? How readest thou? Luke 10. 25, 26. and out of the Scripture he declared himself to be the Saviour of the world, fore-told and promised, Matth. 21. 44. and 26. 31. Luk 4. 21. and 24, 25, 26, 27, 44. Ioh. 3. 14.

2. The answer of Abraham to the rich man, sending his friends to Moses and the Prophets, sheweth that they sufficed to instruct the faithful Jews in all things ne∣cessary to Salvation, Luk. 16. 29, 30. by them they might learn how to obtain Life

and escape Death, when he saith, Let them hear them, he meaneth them only, as that place is meant, Mat. 17. 5.

The Jews themselves acknowledged the sufficiency of those writings, to lead them unto life and happiness, Ioh. 5. 39.

Fifthly, The Prophets did expound the Law of God, and speak more plainly, precisely and distinctly touching the coming of the Messias, then Moses did; but the last full and clear Will of God touching the Salvation of man was not manife∣••••ed by them; that was together, and at once to be published and taught by the Messias, who also at his coming did establish that order in the Church of God, which was to continue therein for ever. For

1. Christ was ordained of the Father to be the great Doctor of his Church, a Prophet more excellent then the rest that were before him, both in respect of his Person, Office, Manner of receiving his Doctrine, and the excellency of the Doctrine which he delivered.

2. This was well known not only among the Jews, but also among the Samari∣tans,* 1.478 insomuch that the woman of Samaria could say, I know when the Messias is* 1.479 come, he will tell us all things. Joh. 4. 25.

3. The time wherein God spake unto us by his Sonne, is called the last dayes or the last time, Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered.

4. Christ is called a Mediator of the New Testament, or the New Covenant, Heb. 9. 15. because all things are established by him as they ought to continue for ever; for that which is old decayeth and is ready to vanish, but that which is new abideth, Heb. 8. 13.

5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair; but obscurely at the first, that she might earnest∣ly long for the coming of that Messiah, who was to make known what he had heard and seen of the Father, which dispensation was needful, that the grace of God might not be contemned, as haply it would have been, if God had fully re∣vealed and made known his bounty unto man, before he had seen his misery, and the necessity thereof. Our Saviour Christ for substance of Doctrine necessary to Salvation, taught nothing which was not before in some sort contained in the wri∣tings* 1.480 of Moses and the Prophets, out of whom he confirmed his Doctrine; but that which was in them more obscurely, aenigmatically and briefly, he explained more excellently, fully and clearly; the Apostles proved their Doctrine out of the Book of Moses and the Prophets, Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23.

Sixthly, All things necessary in that manner as we have spoken, were taught* 1.481 and inspired to the Apostles by our Saviour Christ, and there were no new in∣spirations after their times; nor are we to expect further hereafter, which we prove,

1. By places of Scripture, Ioh. 14. 26. he that teacheth all things, omitteth no∣thing; Christ said all things to his Apostles, as appears, Iohn 15. 15. and 17. 8. Iohn 16. 13.

2. By reasons drawn from thence, 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ; he being glorified, it was no longer to be delayed; Christ being exalted on the right-hand of God, obtained the Spirit promised, and that was not according to measure, and poured the same in such abundance, as it could be poured forth and received by men, so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34, 35. Acts 2. 16, 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare, That all

Divine Truth should fully and at once be manifested by the Messias who is the only Prophet, high-Priest, and King of his Church; there is no other Revelation promi∣sed, none other needful besides that which was made by him, Isa. 11. 9. Act. 3. 23, 24. Ioel 2. 23. Vide Mercerum in loc. therefore the last inspiration was made to the Apostles, and none other to be expected. The Doctrine of the Law and the Pro∣phets did suffice to Salvation; yet it did send the Fathers to expect somewhat more perfect, 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added, we are not sent to wait for any clearer vision.

3. So long as any truth needful to be known, was unrevealed or not plainly taught, the Lord did stir up some Prophet or other, to teach the same unto the Church; ther∣fore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ, and the delivery of the same in writing, is unto us a manifest token, that the whole will of God is now brought to light, and that no new Revelation is to be expected.

Our seventh Proposition is, Christ and his Apostles were able to propound and teach by lively voice, that Doctrine which pertains to perfection, Iohn 1. 18. and 11. 11, 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church, Acts 20. 27. Gal. 1. 7, 8, 9. The Doctrine of repentance and remission of sins in the name of Christ, doth summarily contain all things ne∣cessarily to salvation, Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached, Act. 13. 38, 39. Luke 24. 47.

The Word of God is not only Milk for Babes, but strong Meat for men of ripe years, 1 Cor. 3. 1, 2. Heb. 5. 14. and 6. 1, 2. therefore it containeth not only matter of preparation, but of perfection.

Our eighth Proposition is, The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles, was by them committed to wri∣ting; the holy Ghost giving them a commandment, and guiding their hands there∣in, that they could not erre, so that the Word preached and written by them is one in substance, both in respect of matter, which is the will and word of God, and in∣ward form, viz. the Divine Truth immediatly inspired, though different in the ex∣ternal form and manner of delivery.

Our ninth Proposition is, That nothing is necessary to be known of Christian over and above that which is found in the Old Testament, which is not clearly an•• evidently contained in the Books of the Apostles and Evangelists.

Our last Proposition is, that all things which have been, are, or shall be necessa∣ry to the salvation of the Church to the end of the world, are perfectly contained in the writings of the Prophets and Apostles, long since divinely inspired, writte•• and published, and now received by the Church of God, so that no new Revelti∣on or Tradition beside * 1.482 those inspired, published and comprehended in the Scripture are necessary for the salvation of the Church.

There are three opinions, 1. Of the Papists who altogether deny it. 2. Of the So∣cinians which would have all things expresly contained in Scripture, and if it be •••••• totidem verbis they reject it. 3. Of the Orthodox, who say it contains all things ex∣presly or by consequence.

Crocius in his Antiweigelius, cap. 1. Quaest. 8. shews, that private Revelation Dreams, Conferences with Angels are not to be desired and expected in matters •••• faith, the Canon of the Scripture being now compleat. The Weigelians talk of •••• Seculum Spiritus Sancti, as God the Father had his time, the time of the L•••• Christ his time, the time of the Gospel; so (say they) the holy Ghost shall •••••• his time, when there shall be higher dispensations, and we shall be wiser then the Apostles. See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See M^r Gillesp. Miscel. c. 10.

Some say the Scriptures are but for the training up of Christians during their ••••∣nority (as Grammar rules for boyes) and are not able to acquaint the soul •••• the highest discoveries of God and truth. And most corruptly they serve themsel•••••• with that expression of the Apostle, 1 Cor. 13. 11. This Glasse (say they) is •••••• Scriptures; through which we see something of God indeed (whilst we are ••••••••∣dren in understanding) but very obscurely and brokenly; and therefore (say the••••••

if ye would discern of God clearly, and see him as he is, ye must break the Glasse, and look quite beyond Scriptures; when ye become men ye must put away these childish things. Blow at the Root, p. 82, 83.

The expresse testimonies of Scripture, forbidding even Angels to adde* 1.483 any thing to those things which are commanded by the Lord, do prove the perfection of the Scripture, Deut. 4. 5, 12. and 12. 32. and 30. 10. and 5. 12, 13, 14. and 28. 58. Ioshua 1. 7, 8. Prov. 30. 5. wherefore the Apostle commands, That no man presume above that which is written, 1 Cor. 4. 6. 2 Tim. 3. 15, 16. Divers rea∣sons may be drawn from this last place to prove the perfection of the Scri∣pture.

1. The Apostle teacheth, That the Scriptures are able to make a man wise to sal∣vation: therefore there needeth no further counsel nor direction thereunto, a 1.484 but* 1.485 out of the Scriptures.

2. The Scriptures are able to make the man of God, that is the Minister of the Word, perfect and compleat unto every work of his Ministery, whether it be by teaching true Doctrine, or confuting false, by exhorting and putting forward to that which is good, or dehorting from that which is evil.

Paul would not have us think that all and every writing, viz. of Plato, Aristo∣tle, is divinely inspired, for in ver. 15. he not only useth the plural number, calling them the holy writings; thereby to note the word of God, and not one sentence or Book, but all the sentences and Books of the Scripture, and also useth the Article, which hath force of an universal note, therefore the Greek words, the whole Scripture, signifieth the whole altogether, and not every part severally in this place. 2. No one part of holy Scripture is able to make the Minister perfect, therefore it must needs be understood of the whole body of holy Scripture, wherein this sufficiency is to be found. The Ancient Fathers and other Divines, have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation.

We do not reason thus (as the Papists charge us) it is profitable, therefore it is sufficient; but because, 1. The Scripture is profitable for all these b 1.486 ends (viz. to teach sound Doctrine, to refute false opinions, to instruct in holy life, and correct ill manners) therefore it is sufficient; c 1.487 or it is profitable to all those functions of the Ministery, that a Minister of the Church may be perfect; therefore much more for the people. Argumentum non nititur unica illa voce (utilis) sed toto sententiae complexu. Chamierus.

Hitherto of the perfection of the Scripture absolutely considered, now follows the sufficiency thereof in opposition to unwritten traditions or verities, as the Papists speak.

D Davenant premiseth these things for the better understanding of the sufficien∣cy* 1.488 of the Scripture.

1. We speak of the state of the Church (saith he) in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired, and to lay open new Revelations to his Church.

2. We grant that the Apostles living and preaching, and the Canon of the New Testament being not yet sealed, their Gospel delivered Viva Voce, was no lesse a rule of Faith and Worship, then the writings of Moses and the Prophets.

3. We do not reject all the traditions d 1.489 of the Church; for we embrace certain Historical and Ceremonial ones; but we deny that opinions of faith or precepts of

worship can be confirmed by unwritten traditions.

4. We call that an opinion of Faith; to speak properly and strictly, when a Pro∣position is revealed by God, which exceeds the capacity of nature, and is pro∣pounded to be believed, as necessary to be known to Salvation. Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith.

5. What is not in respect of the Matter an Article of Faith, may be a Proposition to be believed with a Theological Faith, if you look to the manner of revealing, as that the Sun is a great light, the Moon a lesse, Gen. 1. 16. that Rachel was beautifull, Leah blear-eyed.

The Papists do not cease to accuse the Scripture of imperfectione 1.490 and insufficiency, as not containing all things necessary to salvation. The Councel of Trent, Sess. 4. de∣cret. 1. saith, That the Truth and Discipline is contained in libris scriptis, & sine scripto traditionibus. The Papists f 1.491 generally divide the word of God into the word written and traditions. They affirm, that there are many things belonging to Chri∣stian faith, which are neither contained in the Scriptures openly nor secretly. This opinion is maintained by the Papists, but it was not first invented by them. The Jewish Fathers did use the traditions of the Elders, and it hath been said of old, Mark 75. Matth. 5. 21. for their errors and superstitions, yea, at length they af∣firmed that God gave to Moses in Mount Sinai the Scripture and the Cabala, or a double Law, the one written, the other g 1.492 unwritten. The Tridentin Fathers, S••s. 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture; and because one Bishop in the Councel of Trent refused this, he was excluded. In the mean space, they explain not what those Traditions are which must be so regarded, none of them would ever give us a List and Catalogue of those Ordinances, which are to be defended by the authority of unwritten Traditions, not of the Word committed to writing; onely they affirm in general, whatsoever they teach or do, which is not in the Scripture, that it is to be put into the number of Traditions unwritten. The cause of it self is manifest, That at their pleasure they might thrust what they would upon the Church, under the name of Traditions. Vide Whitak. de Script. contro. Quaest. 6. c. 5. See also Moulins Buckler of Faith, p. 51.

Lindan the Papist was not ashamed to say, That it had been better for the Church, if there had been no Scripture at all, but onely Traditions. For (saith he) we may do well enough with Traditions though we had no Scripture; but could not do well enough with Scripture, though we had no Traditions.

Baldwin saith, a Testament may be either Scriptum or Nuncupativum, set down in writing or uttered by word of mouth. But a Nuncupative Testament, or Will made by word of mouth without writing, must be proved by solemn witnesses. The solemn witnesses of Christs Testament are the Prophets and Apostles. Let Papists, if they can, prove by them, that part of the Testament of Christ is un∣written.

Any indifferent Reader will conceive, that the Scriptures make most for them, who stand most for their Authority and perfection, as all the reformed Divines do, not only affirming, but also confirming, that the Scripture is not only a most per∣fect, but the onely infallible rule of faith, Titus 1. 2. Rom. 3. 4. God cannot lie, and Let God be true, and every man a lier, that is, subject to errour and falshood. Every

Article of Divine Faith must have a certain and infallible ground, there is none such of supernatural truth but the Scripture.

Because our Adversaries h 1.493 do contend for Traditions not written hotly and zeal∣ously, against the total perfection of the Scripture, that they might thrust upon us many points (by their own confession) not contained in Scripture; and usurp to themselves irrefragable authority in the Church, it shall not be amisse largely to consider of this matter: And first to enquire of the signification of the words Greek and Latine, which are translated Tradition; and then to come to the matter which is controverted between us and the Papists.

The Greek word signifying Tradition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the New Testament is* 1.494 used onely in these places, Matth. 15. 2, 3, 6. Mark 7. 3, 5, 8, 9, 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is ren∣dred Traditio, Mat. 15. 2, 3, 6. Mark 7. 3, 5, 8, 9, 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta, 1 Cor. 11. 2. Whereto the Rhemists translation (which seemeth to be but a bare translation of the Vulgar Latin) doth wholly agree, using the word Tradition every where, excepting 1 Cor. 11. 2. where they use the word P••e∣cepts, but set in the margent the word Tradition. Arias Montanus in his interlineal Translation doth render it Traditio. Beza doth commonly express it by the word tra∣ditio. In the English Geneva Bible, we translate it by the word Instruction, Tradition, calling mens precepts Traditions, the Apostles Doctrine, Ordinances or Instructions, not that we feared the word Tradition but because we would not have the simple de∣ceived, as though the unwritten verities of the Papists were thereby commended, or as though we had some honourable conceit of them; and what we did herein, the signification of the word doth give us free liberty to do; in our last English Tran∣slation we use the word Tradition, as often as the Vulgar Latine or the Rhemists have done; not that we were driven by fear or shame to alter what was done before, but because we would cut off all occasion of carping at our Translation, though ne∣ver so unjust.

First, We contend not about the name i 1.495 Tradition, the word may lawfully be used, if the sense affixed thereto be lawful. 2. All Traditions unwritten are not simply condemned by us. 3. The Apostles delivered by lively voice many observa∣tions dispensable and alterable, according to the circumstances of time and persons, appertaining to order and comelinesse; only we say That they were not of the sub∣stance of Religion, that they were not general concerning all Churches. 4. We receive the number and names of the Authors of Books Divine and Canonical, as delivered by tradition; but the Divine Truth of those Books is in it self clear and evident unto us, not depending on the Churches Authority. The Books of Scri∣pture have not their Authority (quoad nos) from the approbation of the Church, but win credit of themselves, and yield sufficient satisfaction to all men of their Divine Truth, whence we judge the Church that receiveth them to be led by the Spirit of God; yet the Number, Authors and Integrity of the parts of those Books, we receive as delivered by Tradition. 5. The continued practice of such things as are neither expresly contained in Scripture, nor the example of such pra∣ctice expresly there delivered, though the Grounds, Reasons, and cause of the ne∣cessity of such practice be there contained, and the benefit and good that follow∣eth of it, we receive upon Tradition, though the thing it self we receive not for Tradition. Of this sort is the Baptism of Infants, which may be named a Traditi∣on, because it is not expresly delivered in Scripture, that the Apostles did baptize ••nfants, nor any expresse precept there found that they should so do; yet is not this

so received by bare and naked Tradition, but that we finde the Scripture to deliver unto us the ground of it.

Bellarmine and Maldonat k 1.496 both do confesse, That the Baptism of Infants may be proved by the Scripture; and therefore Maldonat concludes, Nobis verò tradi∣tio non est. Bellarmine l 1.497 (as Whitaker shews) contradicts himself; for first, he saith, That the Baptism of Infants is an unwritten Tradition; and after, That the Catho∣licks can prove Baptism of Infants from the Scriptures.

To this head m 1.498 we may referre the observation of the Lords-day, the precept whereof is not found in Scripture, though the practice be. And if for that cause any shall name it a Tradition, we will not contend about the word, if he grant with∣all, that the example Apostolical hath the force of a Law, as implying a common equity concerning us no lesse then it did them.

If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed, n 1.499 commonly called The Apostles Creed, a Tradi∣tion, we will not contend about it. For although every part thereof be contained in Scripture; yet the orderly connexion, and distinct explication of those princi∣pal Articles gathered into an Epitome, wherein are implied, and whence are in∣ferred all Conclusions Theological, is an Act humane, not divine, and in that sense may be called a Tradition. But let it be noted withall, that we admit it not to have that credit as now it hath, to be the Rule of Faith; for this is the priviledge of holy Scripture. The Creed it self was gathered out of Scripture, and is to be expounded by the Scripture; therefore it is not given to be a perfect Canon of faith and manners.

By Tradition is noted, 1. Whatsoever is delivered by men divinely inspired and* 1.500 immediately called, whether it be by lively voice, or by writing. 2. In special it notes the word of God committed to writing, 1 Cor. 15. 3. 3. It signifies Rites ex∣presly contained in writing, Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles. 5. It signifieth that which is invented and delivered by men not immediately called. In Scripture Tra∣dition is taken, 1. In good part, for any Rite or Doctrine of God delivered to his Church either by word or writing, whether it concern faith and good works, or the external Government of the Church, 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part, it noteth the vain idle and unwarrantable inventions of men, whether Do∣ctrine or Rites, Mat. 15. 3. Mar. 7. 8, 9.

When the Fathers speak reverently of Traditions, by the word Tradition, either they understand the holy Scripture, which also is a Tradition, it is a Doctrine left unto us; o 1.501 Or by Traditions, they understand observations touching Ecclesiastical policy. Du Moulin.

Reasons confirming the sufficiency of Scripture against Popish Traditions.

• 1. The whole Church is founded upon the Doctrine of the Prophets and Apo∣stles;* 1.502 which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles.
• ...

• ...

  2. The Prophets, and Christ and his Apostles condemn Traditions, Isa. 29. 13. Mat.* 1.503 15. 3, 6. Col. 2. 8. Therefore they are not to be received; Christ opposeth the Com∣mandment and Scriptures to Traditions, therefore he condemns Traditions not written.

  If the Jews might not adde to the Books of Moses, * 1.504 then much lesse may we adde to the Canon of Scripture so much increased since.

• ...

  3. Those things which proceed from the will of God only, can be made known to us no other way but by the Revelation of the Scripture; all Articles of Faith and Precepts of Manners, concerning substance of Religion proceed from the will of God only, Mat. 16. 17. 1 Cor. 2. 9, 10, 11.

  p 1.505 Gal. 1. 8. As in this place, the Apostle would have nothing received besides that which he preached, so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written. See Act. 26. 22.

Iohn 20. ult. Whence it is manifest, that all necessary things may be found in Scri∣pture, since full and perfect Faith ariseth from thence, which eternal salvation fol∣loweth.

Bellarmine saith, Iohn speaks only of the miracles of Christ, that he wrote not all, because those sufficed to perswade the world that Christ was the Son of God. Those words indeed in ver. 30. are to be understood of Christs miracles, but those in ver. 31. rather are to be generally interpreted; for the History only of the miracles sufficeth not to obtain Faith or Life.

The Question betwixt the Papists and us is, De ipsa Doctrina tradita, q 1.506 non de tra∣dendi modo, touching the substance of the Doctrine delivered, not of the manner of delivering it, and of Doctrine delivered as the Word of God, not of Rites and Ce∣remonies. They maintain that there be doctrinal Traditions, or Traditions contain∣ing Articles of Faith, and substantial matters of Divine Worship and Religion, not found in the holy Scriptures, viz. Purgatory, Invocation of Saints, Adoration of Images, Papal Monarchy.

Bellarmine (and before him r 1.507 Peresius) distinguisheth Traditions both from the Authors and the Matter.

From the Authors, into Divine, Apostolical and Ecclesiastical.

From the Matter into those which are concerning Faith, and concerning Man∣ners, into perpetuall and temporall, universall and particular, necessary and free.

Divine Traditions, that is, Doctrines of Faith, and of the Worship and service* 1.508 of God, any of which we deny to be but what are comprized in the written Word of God.

Apostolick Traditions (say they) are such Ordinances as the Apostles prescribed for ceremony and usage in the Church, as the observation of the memorial of the Nativity, Death and Resurrection of Christ, the alteration of the seventh day from the Jews Sabbath, to the day of Christs Resurrection.

Ecclesiastical, ancient Customs which by degrees through the Peoples consent* 1.509 obtained the force of a Law.

Traditions concerning Faith, as the perpetuall Virginity of Mary the Mo∣ther of Christ, and that there are onely four Gospels; of Manners, as the sign of the Crosse made in the Fore-head, Fasts and Feastings to be observed on certain dayes.

Perpetual, which are to be kept to the end of the World.

Temporal for a certain time, as the observation of certain legal Ceremonies, even to the full publishing of the Gospel.

Universal Traditions, which are delivered to the whole Church to be kept, as the observation of Easter, Whit sontide and other great Feasts.

Particular, which is delivered to one or more Churches, as in the time of Augu∣stine fasting on the Sabbath-day, which was kept only at Rome.

Necessary Traditions, which are delivered in the form of a Precept, that Easter* 1.510 is to be celebrated on the Lords Day.

Free, which are delivered in the form of a Councel, as sprinkling of holy Water.

Object. The Scripture is not perfect with a perfection of parts, because many parts are either defective or excessive.

1. Some labour with a defect, as Genes. 11. 12. a person is omitted in the* 1.511 Genealogy of Canaan, which was the Sonne of Arphaxad, but it is reckoned* 1.512 in Luke in Christs Genealogy, not in the Old Testament, therefore there is a defect.

Answ. Luke reckons it according to the vulgar opinion of the Jews; Iunius in* 1.513 his Parallels would have the fault to be in the Septuagint, whom Luke followed, not approving of their errour, but yielding to the time, least the Gospel otherwise should have been prejudiced; but Beza's opinion is rather to be approved of, that this word is inserted from the Ignorance of those who undertook to correct this Text, according to the Translation of the Seventy Interpreters. For in an An∣cient Manuscript which Beza followed, this word Canaan was not to be found, therefore he omitted it in his Translation, and so hath our great Eng∣lish Bible.

Object. There is something found in the Scripture against the Commandment of God, Deut. 4. 2. therefore there is excess as well as defect; for many Books which we believe to be Canonical, are added.

Answ. He doth not forbid adding by Gods Command, but from the will of man, for God himself added afterward.

The Papists Arguments for Traditions answered.

Object. Bellarmine saith, Religion was preserved for two thousand years* 1.514 from Adam to Moses onely by Tradition; therefore the Scripture is not simply necessary.

Ans. By the like reason I might argue, That Religion was long preserved, not only without the Pope of Rome, but also without Baptism and the Lords Supper, with the like Institutions; therefore they are not simply necessary; yet none of ours hold the Scriptures simply necessary. 2. It is false, that Religion was preserved all that while by ordinary Tradition only; for the living voice of God sounded most perpetually in the Church, and the Doctrine of Religion was conveyed successively from the Father to the Son; which living voice of God by little and little ceasing, writing afterward succeeded, and hath the same necessity now which Gods living voice had before.

Object. Whatsoever things are commended from Scripture are necessary, but so are Traditions, Ergò, They are necessary. Iohn 16. 12. I have yet many things to say unto you; but ye cannot bear them now; therefore (say they) the Lord spake many things which are not written.* 1.515

Answ. 1. He saith not, that he had many things to tell them, which he had not

taught them before, but which they were not now so well capable of: For it ap∣peareth that he taught them that which they understood not, and therefore they needed to be further taught of them by the holy Ghost, which should not teach them any new thing that Christ had not taught, but one∣ly make them understand that which they had been taught of our Saviour Christ.

2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of, yet that makes nothing for Traditions; seeing that which the holy Spirit taught them, he taught them out of the Scriptures.

3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of, nor the Scriptures had taught them, yet this is rather a∣gainst the Papists. For that which the holy Ghost taught them, they undoubtedly left in record unto the Church, as being faithful stewards, and revealing the whole counsel of God unto the people.

4. It hath been the practice of Hereticks (as Augustine affirmeth) at all times to cover their dreams and phantasies, with this sentence of our Saviour Christ.

Lastly, If it be asked, What were those grave and great mysteries, which the Apostles could not for their rudeness bear; they are forsooth oyl and spittle in Ba∣ptism; Candles light at noon dayes (which was not in the darker time of the Law) baptizing of Bels, and such like gue-gaws, as the grossest and carnallest men are fit∣test to receive.

Object. 2 Thess 2. 15. Therefore Brethron, stand fast, and hold the Traditions which* 1.516 ye have been taught, whether by word, or our Epistle. From these words (say our Ad∣versaries) it appears that all things were not written, Et nullum Papistae in Scripturis locum probabiliorem inveniunt, saith Whitaker.

The Hereticks (say the Rhemists on this place) purposely, guilefully, and of ill conscience refrain in their Translations, from the Ecclesiastical and most usual word Tradition, evermore when it is taken in good part, though it expresse most exact∣ly the signification of the Greek word; but when it soundeth in their fond phanta∣sie against the Traditions of the Church (as indeed in true sense it never doth) there they use it most gladly. Here therefore and in the like places, that the Reader may not so easily like of Traditions unwritten, commended by the Apostle, they translate Instructions, Constitutions, Ordinances, and what they can invent else, to hide the Truth from the simple or unwary Reader, whose Translations have none other end, but to beguile such by Art and Convey∣ance.

Thus farre the Rhemists.

Paul taught the Thessalonians some things by word of mouth, which he taught* 1.517 them not in his two Epistles which he wrote unto them; therefore he taught some Doctrins which he wrote not, as if that Paul wrote no more Epistles then these two; whereby that which he taught not them in writing unto them, he taught them by writing unto others.

Secondly, How followeth this Argument? Paul wrote not all the Doctrines of* 1.518 God unto the Thessalonians, therefore they are not all written in the Prophetical and Evangelical writings: whereas it is plainly testified, that the Old Testament containeth a perfect Rule of the Doctrine of salvation; the New being writ∣ten for a Declaration of the fulfilling and further clearing of that in the Old Te∣stament.

Thirdly, It appeareth manifestly in the Acts, what was the summe of that which* 1.519 Paul taught the Thessalonians by word of mouth. For there it is witnessed, that Paul taught out of the Scriptures, that it behoved Christ to suffer and rise again from the dead, and that Jesus was Christ; this teaching then by word is there li∣mited to the Scriptures of the Law and Prophets. Neither ought it to seem strange, that this was the summe of all which the Apostle taught at Thessalonica, where he he tarried so small a while, when amongst the Corinthians (where he remained long∣est* 1.520

of any place, and consequently taught most) he sheweth that he taught nothing but Christ and him crucified.

Fourthly, The Apostle himself, in this very place, calling (vers. 14.) what∣soever he taught by word, or wrote by the name of the Gospel, doth declare evi∣dently, that he taught nothing but that which is contained in Scripture, seeing the Apostle defineth the Gospel which he preached, to be that which is contained in the Scriptures.

Fifthly, That the Thessalonians had some part of Christian Doctrine, delivered* 1.521 by word of mouth; that is, by the Apostles preaching at such time as he did write unto them, and some part by his Epistles, the Text enforceth us to grant. But that the Church at this day, or ever since the Testament was written, had any Tradition by word of mouth necessary to salvation, which was not con∣tained in the Old and New Testament, we will never grant. The Papists s 1.522 do commonly abuse the name of Tradition, which signifieth properly a delivery, or a thing delivered; for such a matter as is delivered onely by word of mouth, and so received from hand to hand, that is, never put in writing, but hath his credit without the holy Scripture of God, as the Jews had their Cabala, and the Scribes and the Pharisees their Traditions besides the Law of God. For the justifying of our Translation, it is true, that we alter according to the cir∣cumstances of the place, especially considering that the word Tradition, which of it self is indifferent, as well to that which is written, as to that which is not written, hath been of us and them, appropriated to note forth onely unwrit∣ten Constitutions, therefore we must needs avoid in such places as this, the word Traditions, (though our last Translation useth it) where the simple might be deceived, to think that the Holy Gho••t did ever commend any such to the Church, which he would not have committed to writing in the holy Scri∣ptures, and in stead of the word so commonly taken (although it do not ne∣cessarily signifie any such matter) we doe use such words as doe truely ex∣presse the Apostles meaning, and the Greek word doth also signifie; there∣fore we use these words Ordinances, or Instructions, Institutions, or the Do∣ctrine* 1.523 delivered, all which being of one or near sense, the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie, and the same doth Tradition signifie, if it be rightly un∣derstood.

Object. 1 Timothy 6. 20. O Timothy, Keep that which is committed to thy trust. By the name of pledge (saith Bellarmine) not the Scripture, but the trea∣sure of unwritten Doctrine is understood. Depositum (say the Rhemists) is the whole Doctrine of Christianity, being taught by the Apostles, and delivered their Successors.

Answ. Though other learned men interpret this pledge or gage to be the gift* 1.524 of the Holy Ghost, yet we willingly acknowledge, that it is to be understood of the Doctrine of Christianity, as that which hath best ground both by circumstance of this, and conference of other places. Whence we inferre, That the Doctrine of truth is not the Churches Decrees, but the Lords; given to the Church to keep only, wherewith the Title of a pledge cannot stand, unlesse one may lay to pledge a thing in his own hands, since in Popery the Church her self maketh the Doctrine which her self taketh to pledge: Herein they handle it like a pledge, that they lock it up fast, where the people of God, for whose use it is given to be kept, cannot come unto it.

What had become of the Law of God, if others had not been more faithful keepers of it then the Priests, to whom the principal Copy thereof written with* 1.525 the finger of God himself was committed?

There are some points of faith not contained in the Scripture, neither in the Old nor New Testament; therefore it is not perfect. In the Old Testament, no doubt but the females had some remedy, whereby they might be purged from original sin as well as the males; circumcision was instituted only for the males, the Scri∣pture mentions not what was instituted for the females.

In the New Testament, the perpetual virginity of Mary the mother of Christ.

Two things are considered in circumcision, t 1.526 1. Signum. 2. Res signata, or the end and use of the sign.

Answ. The thing signified or efficacy of the outward sign of circumcision, was common both to Males and Females; the very institution of circumcision teacheth that; for it was a sign of the Covenant, the Covenant belonged to all which were of the seed of Abraham, if they renounced it not.

Although there were no decision of the other point out of the Scripture, yet would it not thence follow which the Jesuites pretend, that some necessary point of Christianity wanted the ground of holy Scripture, it being sufficient for us to know, that she was a Virgin when our Savio••r Christ was born of her, as the Pro∣phets did foretel. Yet (as Chamier said well) we believe that she continued a Vir∣gin all her life time, for in those things (said he) which are not properly de side, we hold the authority of the Church is great, if it contradict not Scripture, or produce no other absurdity. Vide Riveti Apolog••am pro Virgine Maria, l. 1. c. 15.

Helvidius would gather from those words, Matth. 1. 25. until, and first-born, that Mary after u 1.527 had Children by her Husband: The word till doth not import so much. See Gen. 8. 7. and 28. 15, 1 Sam. 15. 35 Sam. 6. 23. Matth. 28. 20. He is called the first-born in Scripture, which first opens the womb, whether others fol∣low or no.

7. The Scripture is plain and Perspicuous.

The Perspicuity of the Scripture is a clear and evident manifestation of the truth delivered in it.

It is Perspicuous * 1.528 both in respect of it self and us.

• 1. In respect of it self, as appears:
  • 1. In the things delivered, which although they seem obscure for their majesty and dignity, yet they carry the light of truth before them, y 1.529 therefore the Scri∣pture is frequently termed a light, Psal. 19. 8. and 119. 105. Deni. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3, 4, 6. the Scripture is a most bright light: The nature of a light is first to discover it self, then all things else. There are two things in Gods revealed will, verbum rei, the word, and res verbi, the mystery. The Scriptures are hard, if we look to the mystery, but not if we look to the word; as for ex∣ample, the Scripture teacheth that there is one God in three persons, the words are plain and easie: every man understands them, but the mystery contained in those words pas••eth the reach of man; we may well discern these things to be so, though we cannot fully conceive how these should be so.
  • 2. In the manner of delivering, or kinde of stile, which is fitted to the things and persons; shewing the greatest simplicity both in words, either proper or figu∣rative; and in the clear sense and most perspicuous propriety of signification; viz. That one which is called Literal and Grammatical.
• 2. In respect of us, because the Scripture is to us the principal means and in∣strument of faith; every Principle ought to be by it self, and in its own nature known and most intelligible; and there being three degrees of faith, knowledge, assent, and full assurance, these cannot consist without the perspicuity of the

• Scripture; the divine promises also of writing the Law in our heart, and concern∣ing the spreading abroad, and clear light of the Gospel, should be to no purpose, if the Scriptures should not be plain in things necessary to Salvation.

All difficulty z 1.530 in understanding the Scripture ariseth not from the obscurity of it, but from the weakness of our understanding, corrupted by natural ignorance, or blinded by divine punishment and curse; therefore it no more follows from thence, that the Scripture cannot be an infallible and onely rule of faith and life, (because some obscure things are found in it, not understood of all) then that the Books of Euclide are not perfect elements of Geometry, because there are some abstruse Theoremes in them, which every vulgar Geometrician cannot demonstrate; or that Aristotles Organon is not a perfect Systeme of Logick, because a fresh So∣phister understands not all its subtilties. More distinctly we say, that the Scriptures are plain, and obscure in a threefold respect.

• 1. They are plain and easie to be understood by all men in Fundamentals, and the special points necessary to salvation, as the Decalogue, the Apostles Creed, the Lords Prayer, and the like, unless by those whose mindes the God of this world hath blinded; if they be obscure in some less principal and circumstantial mat∣ters, there is need of interpretation, that the meaning may be more clearly un∣folded.
• 2. A difference of persons is to be considered, either more generally, or more specially.
  • 1. More generally, as they are elect and regenerate, or reprobate and unrege∣nerate;* 1.531 to those the Scripture is plain and perspicuous, to whom alone it is desti∣nated, and whose mindes the Holy Ghost will inlighten by the Scripture, Iohn 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9. 10, 12, 13, 14. Yet the flesh and unregenerate part in them puts in impediments, but that ignorance is removed at last, Luke 8. 10. The reprobates continue involved in per∣petual darkness and blinded with ignorance, hypocrisie, covetousness, pride and contempt of divine learning, even seeing they see not, Psal. 36. 3. Isa. 29. 9. Ier. 5. 21. Isa. 6. 9. 2 Cor. 3. 14. there is a vail over their hearts, 2 Cor. 4. 3, 4. which is the cause why in so many ages under the Papacy, the Scriptures were not under∣stood, because they preferred a lye before the love of the truth. 2 Thess. 10▪ whose ignorance is a deserved punishment of that contempt, which they shewed to the Scriptures and their authority.
  • 2. More specially, the persons are distinguished according to the di∣versity.* 1.532

• 1. Of Conditions of life and vocations, for so many places of Scripture are hard to this sort of men, which are more easie to another, neither is it required that all things be understood of all men; the knowledge of more places is ne∣cessary in a Minister, then a Trades-man and Husbandman; yet it is an infallible rule to every one in his vocation.
• 2. Of capacities and wits, for every one hath his measure of Gifts; so among Mi∣nisters, some understand the Word more obscurely, some more plainly, yet it is to all a perfect Rule according to the measure of Gifts.
• 3. Of Times, all things are not equally obscure or perspicuous to all Ages, ma∣ny things are better understood now then in times past; as the Prophecies and Predictions of Christ, and the times of the Gospel: so in the Mysteries of the Re∣velation the exposition rather of modern Interpreters then Fathers is to be received; because in our times, not theirs, there is an accomplishment of those Prophecies, and many things were more clearly known by them in those days, the Ceremonies and Types of Moses his Law were better perceived by the Jews then us.

God the Author of the Scripture, could speak perspicuously; for he is wisdom* 1.533 it self; and he would speak so, because he caused the Scripture to be written to instruct us to our eternal salvation, Rom. 15. 4. and he commands us to seek in the Scripture eternal life.

We do not account the prophecy of Isaiah touching Christ, which the Eunuch read, to be a dark and obscure prediction; but we know it was clear and plain enough, though the Eunuch, a raw Proselyte, understood not the meaning of it.

The Fathers proved their opinions out of the Scriptures, therefore the Scri∣ptures are more clear then the writings and Commentaries of the Fathers.

To every one which readeth (with humility and invocation of God) the Book of the Apocalipse, the obscurest * 1.534 and hardest Book to understand of all other, blessedness is promised, when it cannot befal to any that understandeth nothing, it is manifest that the promise of blessedness includeth a warrant of understanding of it, so much as is necessary to salvation.

We affirm, that many places a 1.535 in the Scripture are very obscure, and that either from the obscurity of the things, as in the Prophecies of future things, the event must interpret them, as Daniels Prophecies of the four Monarchies were in times past very dark, but easier since, when all things were fulfilled; so the coming of Antichrist in the New Testament, drew the Fathers into divers opi∣nions; so even yet there are many things obscure in the Revelation b 1.536 which are not accomplished. So those things which are spoken of the Messiah in the Old Testament are either not understood, or not fully without the New Testament. Sometimes the ambiguity of words breeds a difficulty, as I and the Father are one, the Arians understood it of a union of will, as when Christ prayed, Iohn 17. that the Disciples might be one. Hitherto may be referred those places which are to be understood allegorically, as the Canticles, the first Chapter of Ezekiel, 3. Some places are obscure from the ignorance of ancient Rites and Customs, as that place, 1 Cor. 15. 29. * 1.537 of Baptizing for the dead is diversly explained by Interpreters, both old and new. There are six Interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Viginti praeter hujus loci expositiones deprehendo, saith one in a Theolo∣gical disputation, De baptismo veterum. Ambrose saith, Paul had a respect to that custom of some, who baptized the living for the dead. Piscator and Bucane say, The custom of the ancient Church is noted here, who baptized Christians at the Graves, that so it might be a symbole of their belief and confession of the Re∣surrection of the Dead: Tarnovius proves that that rite was not in use in the Apostles time; Calvin interprets it of those who were baptized, when they were

ready to die; but Beza thinks by Baptizing is understood the Rite of Washing the bodies before the Burial, that ablution used upon the dead, as if the Apostle should thence confirm the Resurrection of the dead, q. d. that that is a cold, vain and foolish Ceremony, if the dead should not rise again. And truly it is certain,* 1.538 that those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being considered in themselves, may as well be ren∣dred Super mortuos, as pro mortuis. Andreas Hy••••rius sheweth in a particular Tract what various opinions there are about this place. Voetius hath written a Tract D•• insolubilibus Scripturae. Estius and D^r Hall on the hard places of Scripture. Divers reasons may be rendred, why God would have many things in the Scripture obscure and difficult.

• 1. To make us diligent both in Prayer to him, to open to us the meaning of the* 1.539 Scriptures, and likewise in Reading, Meditating, searching and comparing the Scri∣ptures.
• 2. To remove disdain from us; we quickly slight those things that are easie.
• 3. That we might more prize heavenly Truths gotten with much labor.
• 4. To tame our arrogance and reprove our ignorance, Ioh. 16. 12.
• 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine; therefore many a simple godly man understands more here then the great Rabbies.
• 6. That order might be kept in the Church, some to be Hearers, some Teachers and Expounders, by whose diligent search and travel, the harder places may be open∣ed to the people.

Here the Lamb may wade, and the Elephant may swimme, saith Gregory. The Scriptures have both Milk for Babes, and strong Meat for Men, saith Au∣gustine.

It is a note of a learned Interpreter, That the benefit of knowing the Prophecies con∣cerning* 1.540 the Church, Christ before he was slain had it not so as he had after his death; it was the purchase of the blood of Christ to have those things opened.

We do not therefore hold, that the Scripture is every where so plain and evi∣dent, that it needs no interpretation, as our Adversaries do slander us, and here* 1.541 they fight with their own shadow. We confesse, that the Lord in the Scriptures hath tempered hard and easie things together. But this we affirm against the Pa∣pists:

First, That all points of Faith necessary to Salvation, and weighty matters per∣taining to Religion are plainly set forth in the Scriptures.

Secondly, That the Scriptures may with great profit and to good edification be read of the simple and unlearned, notwithstanding the hardnesse of some places, which in time also using the means they may come to the understanding of.

Therefore I might save that labour in answering the Arguments of our Adversa∣ries, since they are of no force against us, nor indeed touch our cause, proving onely that some places in the Scripture are difficult which we deny not; But I shall first take off their Answers, whereby they would evade the strength of our Reasons for the perspicuity of the Scripture, and then refute their own Ob∣jections.

First, When we urge divers places to prove the Scripture to be a Light,* 1.542 the use of which is to dispell darknesse, which it would not if it self were ob∣scure.

Bellarmine answereth, That those places are not to be understood of all the Scri∣pture, but only of the Commandments: and that these also are called a Light, not because they are easily understood (although that be true) but because being un∣derstood and known, they direct a man in working. 2. If it be understood of all the Scriptures, they are called Light, not because they are easily understood, but* 1.543 because they illustrate the minde when they are understood. But the Apostle Pe∣ter speaks not only of the Precepts of the Decalogue, but of all the Scripture of the Old Testament: which, if it be Light, much more shall the Scripture of the New Testament, and therefore the whole body of Scriptures which the Christians now have▪ shall be Light.

Secondly, That place, Psal. 119. 130. doth not speak of the Precepts alone▪ [Of thy words] by which is signified the whole c 1.544 Scripture; in Psal. 19. David speaketh of the word of God in general, which he adorneth with many Titles, The Law or Doctrine of the Lord, The Testimony of the Lord, The Statutes of the Lord, The Precepts of the Lord, The Fear of the Lord; It is so called Metonymically, because it teacheth us the Fear and Reverence of the Lord, he saith, this Doctrine is perfect, converts the soul, and makes wise the simple, therefore he understands the whole Scripture, the teacher of true and perfect wisdom. 2. It is called a light, because it hath light in it self, and because it illightneth others, unless they be quite blinde or willingly turn away their eyes from this light.

Thirdly, If the Commandments be easie, the rest of the Scriptures is likewise, as the Prophets and historical Books, being but Commentaries and Expositions of the Decalogue.

That evasion of the Papists will not serve their turns, That the Scripture is a Light in it self, but not Quoad nos (as if the Scripture were a light under a Bushell) for that the Scipture is Light effectivè, as well as formaliter, appears by the addition, Giving understanding to the simple. It was a smart answer, which* 1.545 a witty and learned Minister of the Reformed Church of Paris gave to a Lady of* 1.546 suspected Chastity, and now revolted; when she pretended the hardnesse of the Scripture; why, said he, Madam, what can be more plain, then Thou shalt not com∣mit Adultery?

The Scriptures and Reasons answered, which the Papists bring for the obscurity of the Scripture.

Object. 2 Pet▪ 3. 16. Peter saith there, That in the Epistles of Paul there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Some things hard to be understood, which they that are unlear∣ned aend unstable wrest, as they doe also the other Scriptures unto their own de∣struction.

Answ. First, Peter restraineth the difficulty of Pauls writings to that point him∣self* 1.547 then wrote of, touching the end of the world; therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest.

Secondly, Even in that point he affirmeth, That some things only are hard, and not all.

Thirdly, The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning, but on the Spirit of God which is given to the simple that humbly seek it by Prayer; therefore though the whole Scripture were hard to be understood, yet that is no good cause to bereave the people of God from reading of his Word.

Fourthly, Peter assigning the true cause of errour and abuse of the Scri∣pture, to be the unstability and unleardnesse of such as deal with them, can∣not thereby be understood to speak that of the body of the Church, and of the people.

Laurentius in his Book intituled, S. Apostolus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hoc est, explicatio locorum difficilium in Epistolis Paulinis, reckons up fourty hard places in Pauls Epistles.

Rom. 1. 19, 20, 28. and 2. 12, 13, 14, 15. and 4, 5. and 5, 6, 12, 13, 14, 15, 20. and 7. 9, 14, and 8. 3, 4, 19, 20, 21, 22. and 9. 3, 11, 12, 13, 18. and 11. 25, 26. 1 Cor. 2. 15. 1 Cor. 3. 11, 12, 13, 14, 15. 1 Cor. 4. 9. and 5. 11. and 6. 2, 3. 1 Cor. 7. 1, 7, 10, 11, 12, 13, 14, 15. 1 Cor. 11. 7, 10. and 15. 29, 51. 2 Cor. 2. 15, 16. and 3. 6, 15, 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15, 16, 17. 1 Tim. 1. 9. Heb. 6. 4, 5, 6. and 10. 26.

They say the Scriptures are difficult also in the manner of writing as well as in the* 1.548 matter, for which they alledge Psal. 119. 18. the Eunuch, and Luk. 24. 45. also the divers expositions of old and new Writers.

The first place is directly against them: for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture, the Spirit through Prayer, being as well obtained by the simple as learned sort, yea, rather by them then the others, it followeth that the reading of them belongeth to the simple as well as unto the learned.

The like answer serveth for the place of Luk. 24 45. for by that abuse of the place, they may wring the reading of the Scriptures from all men, even Ministers of the Word commanded to attend the reading of them, since they of whom they say, that they understood not the Scriptures, were Ministers of the Word, and that in the highest and most excellent degree of Ministery in the world, which was the Apostleship. The cause of want of understanding then was this, the Spirit of God was not given because Christ was not glorified, which can have now no place. Besides that, in saying they understood not the Scriptures concerning the suffering and glory of Christ, it must needs be understood comparatively, that they did not clearly, particularly, and sufficiently know them. For that place Act 8. it is to be understood comparatively, viz. That a man faithfull and already gained to the truth, as this Eunuch was, cannot understand the Scriptures by the bare reading of them, so well and throughly, as when he hath one to expound them. The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip▪ will n••ver suffer those which seek him in careful reading of his Word, to go away ashamed without finding that which they seek for, in directing unto him some lawful and sufficient Ministery to instruct him by. The Mystery of the Go∣spel then (indeed) fulfilled, remained notwithstanding unpublished to the world by the Apostles, which is now by their preaching and writings laid open and made more manifest. The Eunuch which professed that he could not under∣stand the Scripture without an Interpreter, did notwithstanding busie himself in reading of it.

The multitude of Commentaries * 1.549 was not so necessary (because the Scripture might have been understood without them) although they deserve singular respect amongst all those that are desirous to understand the Scripture, who write learned and elaborate Expositions on the Scripture.

That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hi•• locus fu••sset, si nemo eum exposuisset; sed fecit multitudo & varietas interpretationis, ut diffi∣cilis videretur.

Secondly, These Commentaries are publisht, that the Scriptures may better and more easily be understood.

Thirdly, The Papists confesse that the Articles of the Apostles Creed being ne∣cessary for all, are easie; Yet there are many Commentaries of the Ancients upon the Creed, as Russinus, Augustine, Cyril, Chrysostome, Chrysologus; and of Pa∣pists also.

Some Scriptures are hard for the matter which they handle, as are the Books of* 1.550 Daniel, Ezekiel, Zachary; or throng of much matter in few words, as are in the Old Testament the Poetical Books, wherein no doubt the verse hath caused some cloud, and amongst them the Proverbs from the tenth Chapter, and the Prophecie of Hosea.

CHAP. IX. Of the Interpretation of Scripture.

THis a 1.551 Question divides it self into three parts.

First, Concerning the d••vers senses of the Scripture.

Secondly, To whom the chief Authority to expound Scripture is com∣mitted.

Thirdly, What means must be used in the Interpretation of Scripture.

• ...

  1. Of the divers senses of Scripture.

  The Interpretation of Scripture is two-fold,

  One of the words, which is called Version or Translation, this hath been hand∣led already.

• 2. Of things, which is called Explication, the finding out of the meaning of any place, which is more Theological, the other being rather Grammatical. And this signification of the thing they commonly call the sense, Neh. 8. 9. Interpreting Scri∣pture is, 1. Ancient, N••h. 8. 8. 2. Honourable, Mar. 4. 34.

The Scripture hath often two senses, one of which the later Divines call Literal, Grammatical or Historical, another Mystical or Spiritual.

The sense of the Scripture is that which God the Author of the Scripture in b 1.552 and by the Scriptures gives to men to know and understand. Ratio divina in medul∣la non in superficie. Tertul▪ de resurrectione carnis. Nec putemus in verbis Scriptura∣rum esse Evangelium, sed in sensu, non in superficie sed in medulla, non in sermonum foliis, sed in radice rationis. Hieron. in Epist. ad Gal. 1. 11.

The right expounding of Scripture consists in two things. 1. In giving the right sense. 2. In a right application of the same, 1 Cor. 14. 3.

The Literal sense is that c 1.553 which the letter it self, or the words taken in their ge∣nuine signification carry. And because the genuine signification of the words is that, in which the Author useth them, whether speaking properly or figuratively, therefore the literal sense is subdivided into plain and simple, and figurative, which ariseth from the words translated from their naturall signification into another, as where Christ saith, Ioh. 10. 16. I have other sheep which are not of this fold; whereby he understandeth other people besides the Jews.

The mysticall or spirituall d 1.554 sense is that in which the thing exprest in the li∣terall sense signifieth another thing in a Mystery, for the shadowing out of which it was used by God. The waters of the Floud, with which the Ark was up∣held, signified Baptism, by which the Church is saved under the New Covenant, as the Apostle teacheth, 1 Pet. 3. 21. that History Exod. 12. It is a Passeover unto the Lord, is spoken figuratively, the other words properly. The mystical sense is, the bones of Christ were no more broken then of the Paschal Lamb, which did signifie Christ.

The Papists say, The literall sense is that which is gathered immediately out of the words, the spiritual which hath another reference then to that which the words doe properly signifie. The last they subdivide into Allegorical, Tropo∣logical, Anagogical, they say that the Scripture beside the literal sense, may have these also.

The Allegorical sense is, when the words of the Scripture besides the plain historical, and literall meaning, signifie something in the New Testament, which belongs to Christ or the Church, as Gal. 4. besides the truth of the Story of the bond and free-woman, S. Paul applieth it unto the two Testaments.

Tropological when the words and deeds are referred to signifie something which belongs to manners; as Paul 1 Cor. 9. teacheth from that place, Deut. 25. Thou shalt not muzle the mouth of the Ox that treadeth out the corn; that things necessary are to be allowed to Pastors.

Anagogical, when words or deeds are referred to signifie eternal life, as Psal 94. I sware unto them they should not enter into my rest, this is literally understood of the rest in Canaan, but applied by Paul, Heb. 4. to life eternal.

Becanus e 1.555 saith, As there are three Theological Vertues, Faith, Hope and Cha∣rity, so there are three mystical sences. The Allegoricall Answers to Faith, the Analogicall to Hope, the Morall to Charity. Ierome (saith he) excelled in the Literal sense, Ambrose in the Allegorical, Augustine in the Anagogical, Gregory in the Moral.

The Papists erre three wayes in this subject.

• 1. In that description which they make of the literal sense.
• 2. In that they hold there are divers literal senses of one place.
• 3. In their division of the mystical sense into Allegorical, Tropological, Anagogical.

1. That is false which Bellarmine saith, Literalis sensus est quem verba immediatè prae se ferunt. What then shal the literal sense of those words be, Ps. 91. 13. Let them shew the Lion which Christ did tread on, and what shal be the literal sense of those places, Isa. 11. 6, 7, 8. & 65. ult. And what literal sense shall those words of Christ have, Mat. 5. 29. Origen f 1.556 (though otherwise he allegorized much) interpreted that place accord∣ing to the letter, but foolishly. That therefore is rather the literal sense which ariseth from the words, whether properly or figuratively taken; as for example, this is the literal sense of those words, The seed of the woman shall break the Serpents head, viz. Christ shall overcome Satan and subdue all his force and power, although the Devil neither be a Serpent nor hath a head.

Secondly, We hold that there is but one true proper and genuine sense of Scri∣pture, viz. The Literal or Grammatical, whether it arise from the words pro∣perly taken, or figuratively understood, or both. For that there should be divers Literal senses of one and the same place, is against the truth, the Text, g 1.557 and reason.

• 1. The truth, because of one and an Individual thing there is one constant truth and not various; verum & unum convertuntur.
• 2. The Text, because it draweth away from its one true sense.
• 3. And lastly reason, because this is the chiefest reason in explaining the Text, that the true literal sense of it may be found out.

The literal sense then can be but one in one place, though a man may draw sun∣dry consequences h 1.558 à contrariis, à similibus.

3. We do not altogether reject the third, for we hold there are Allegories, Ana∣gogies and Tropologies in the Scriptures, yet these are not many and divers senses of the Scripture; but divers collections from one sense, or divers Applications and accommodations of one sense. Besides the Tropologies and Anagogies are unfitly opposed to an Allegory, since they are certain kinds of it.

Haec nominum curiosa distincti••, ex Scholarum potius morosiuscula diligentia, quam ex ulla eorum vocabulorum necessitate, Ita{que} Salmero agnoscit esse quid novum, & à

posterioribus patribus traditum. Chamierus Tomo de Sensu Literali & Mystico. lib. 15. cap. 1.

Gal. 4. The Apostle saith not that there is a double sense; but that it may be al∣legorically applied, which is Historically set down. There is then but one sense of the place; part whereof consisteth in the Story, part in the Allegory: So that the whole sense is contained in them both.

So for the second example of the Tropological: There is not a two-fold sense of that place, but one general sense, that as the mouth of the Ox was not to be muz∣led, so the Minister of the Gospel must be provided for. Likewise of the Anagogical kinde: It is not one sense to understand the rest of Canaan, another the Kingdom of God: But there is one whole sense, that as they for their Idolatry were deprived of the Land of promise, so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven. So we conclude that those are not divers senses, but one sense diversly applied.

The literal sense is the only sense of the place, because out of that sense only may* 1.559 an argument strongly be framed: wherefore seeing Allegories and Tropes do not conclude, they are not the senses of the place; and Allegories devised beside the sense prove not, though they may illustrate. It is manifest that is always the sense of the holy Ghost, which is drawn from the very words. But we are not so cer∣tain concerning any mystical sense, unlesse when the holy Ghost himself teacheth us; as for example, it is written Hos. 11. 1. Out of Egypt have I called my Sonne; and Exod. 12. 46. Ye shall not break a bone of him. It is evident that the first place is understood of the people of Israel, the later of the Paschal Lamb. Who durst have applied those things to Christ, unlesse the holy Ghost had first done it, and declared his minde and meaning to us? viz. That Son in the first place doth not on∣ly signifie the people of Israel, but Christ also, and by bone in the later place, not only the bone of that Lamb, but of Christ also is understood.

Secondly, To whom the chief Authority to expound Scripture is com∣mitted.

It was decreed in the Councel of Trent, That Scripture should be expounded, as the Church expoundeth it, and according to the common and unanimous consent of the Fathers. If the Fathers agree not, the matter is referred to a generall Coun∣cel: If there it be not determined, we must have recourse to the Pope and his Cardinals.

We say also that the Church is the Interpreter of Scripture, and that this gift of interpreting resides only in the Church, but we deny that it belongs to certain men, or is tied to a certain place or succession of men.

The Ministry of judgement i 1.560 the Lord hath given to his Church, 1 Cor. 2▪ 15. and 10. 15. 1 Ioh. 4. 1. Act. 15. 16. 2 Cor. 14. 29, 31, 32. but the Soveraignty of judgement he hath reserved to himself.

The holy Scripture knows not, the ancient Fathers acknowledge not, as long as we have the Scripture there needs not any such standing Judge in the Church. These three things M^r Down proves in his not consent of Fathers, but Scripture the ground of faith. p. 261. to 266.

The holy Ghost is the Judge, and the Scripture is the sentence or definitive Decree.

We acknowledge no publick Judge except the Scripture, and the holy Ghost teaching us in the Scripture. He that made the Law should interpret the same, 1 Cor. 1. 12. 1 Ioh. 2. 27.

Arguments brought by the Papists for their opinion.

Object. 1. They object that place, Exod. 18. 13, 26.* 1.561

Answ. Moses was a Prophet indued with singular wisdom, adorned by God with extraordinary gifts, sent immediately by him, and commended by Divine Testimonies to the people, the Pope is not so. He had chiefest Authority from God over all the Israelites; but the Pope hath not so over all Christians. Moses his Authority was extraordinary, no man succeeded in his place; Ioshua was a Captain only, or Judge in Civil things. Aaron only a Priest to administer in things sacred, but Moses exercised both functions.

Object. 2. They urge that place, Deut. 17. 9.

Answ. Here the Civil Magistrate and the Judge are joyned together, as vers. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters, the Emperor ought to be as well in Civil.

2. The Pope doth not hold the same place among Christians, that the high-Priest did among the Jews. For he was the chiefest, having all the rest of the Priests subject to him; but the Pope is one amongst all, having collegues, many Bishops as at first, or a few Patriarchs as after.

Object. 3. Eccl. 12. 11. If the chief Pastor in the Old Testament had such authori∣ty, much more the chief Priest in the New.

Answ. This one Pastor k 1.562 signifieth neither the High-Priest in the old Law, nor the Pope in the new; but Jesus Christ the high Shepherd for our souls.

Object. Matth. 6. 19. Christ saith to Peter, To thee will I give the Keyes of the Kingdome of Heaven; Therefore the Pope hath Authority to expound Scri∣pture.

Answ. First, By the Keyes here is meant Commission to preach the Gospel; not Authority of interpreting the Scriptures. When the Gospel is preach∣ed, the Kingdome of Heaven is opened to the Beleevers, and shut to the unbe∣leevers.

Secondly, That Authority of the Keys was not committed to Peter only, but to the other Apostles also, Mat. 28. 18, 19.

There is a two-fold Judgement, 1. Of Discretion, 1 Cor. 10. 15. 2. Of Au∣thority, as the Parliament judgeth capital crimes. If the Papists understand the word Iudge to signifie Discerning (as when we judge of meats by the taste) every faithful person ought to pray unto God for grace to judge, to discern, and to know the true sense of the Scripture. But if by judging they understand to pronounce Decrees, definitive and infallible Judgements, touching the sense of the Scriptures, thereby to binde other mens consciences; there is no man in the world that hath that power. See Moulins Buckler of Faith. We have a more compendious way, to come to the understanding of the Scripture. It were too long when we doubt of any place, to stay till we have the general consent of the Pastors of the Church, or to expect a general Councel, or to go up to Rome. But the word of God is amongst us; the Scriptures themselves, and the Spirit of God opening our hearts, do teach us how to understand them. And yet we say not (as the Papists fals••y charge us) that we allow every private mans Interpretation of Scripture, refusing the judgement of the Pastors of the Church. l 1.563 Panoruitan saith, m 1.564 The opinion of one godly man ought to be preferred before the Popes, if it be grounded upon be••∣ter authority of the Old and New Testament, 2 Pet. 1. 20. No prophecy of the Scri∣pture is of any private Interpretation. Stapleton saith, Iuterpretation is private, ei∣ther

Ratione personae, when the man is prviate, or Ratione medii, when it is not ta∣ken out of the Context and Circumstances, or Ratione finis, when it is for a false end. Now private Interpretation in regard of the person, if it be publick in re∣gard of the means, is not forbidden; for it is lawful for one man with Scripture Toti resistere mundo, saith the Glosse of the Canon-Law; the meaning of this place is, That the Prophets were no Interpreters or Messengers of their own mindes, but Gods. The Catholicks hold (saith Chamier, meaning still by that Title the Prote∣stants) that the Scripture is to be interpreted by private labour and industry, viz. of Augustine, Ierom, Chrysostom, but not in a private sense, that is in a sense arising from the brain of the Interpreter.

It is true (saith Cartwright against the Rhemists) that the Scriptures cannot be expounded of every private spirit, nor (which is more) of any private spirit, nor yet of all private spirits together, but only of those which are inspired of God, viz. the Prophets and Apostles, which are here opposed unto private Interpreta∣tion. And therefore it is evident, That the Exposition of the Scripture, ought not to be fetched from Ecclesiastical either Fathers or Councels, which speak not by Inspiration, but from the Scriptures themselves; what he meaneth, he declareth in the next verse, where he sheweth the reason of his saying; namely, that it must be interpreted, as it was written, and by as high Authority. Seeing therefore it was first spoken by holy men, which spake as they were led by the holy Spirit, and were inspired of God, it followeth, that it must be interpreted by the same Authority. The Interpretation therefore that is brought out of the Apostles and Prophets, is not private, although it be avowed by one man only. On the other side that Interpretation which is not brought from thence, although it have the al∣lowance of whole general Councels, is but private.

This is a principal meaning of our Saviour Christ, when he willeth that we should call no man Father or Master in the earth, that is, in matter of Doctrine, we should* 1.565 depend upon the Authority of no man, nor of all men in the earth, but only upon Christ, and upon God.

Our reasons by which we prove, that the chiefest Judgment and Authority of in∣terpreting Scriptures is to be given not to the Church, but to the Scriptures them∣selves and the holy Ghost.* 1.566

• 1. That which only hath power to beget faith, that only hath the chiefest Au∣thority of interpreting Scripture, and of determining all Controversies concern∣ing Faith and Religion; but the Scriptures onely and the Holy Ghost have this force, Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts, which is called by the Schoolmen Infusa Fides. The Faith which we have from the Church is acquired, and sufficeth not to a certain perswa∣sion.
• 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written; n 1.567 that Spirit is found no where but in the Scripture; whosoever have promises from God to understand the Scripture may interprett it, but so have all the faithfull.
• 3. Christ himself makes the Scripture a Judge, Iohn 12. 48. and still appeal∣ed to it.
• 4. Although the Fathers were men indued of God with excellent gifts, and brought no small light to understanding of the Scriptures: yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not, yea against the which perhaps they consent.

Hath any man living read all the Fathers? Nay, have all the men living read them? Nay, Can they shew them? Can they get them? I had almost said, Can they name * 1.568 them?

In the Exposition of those words, Tu es Petrus, & super hanc petram, almost* 1.569 every one of the Fathers, at least the most part of them, and the best expound it of Peters faith; yet the Papists understand it, non de fide sed de persona Petri. Here they disagree themselves from the Fathers.

Iohn 10. 16. by the title of one Shepheard, Augustine, Chrysostome, Ierome, Cyril, Theodoret, Theophylact, Euthimius, Rupertus, Cyprian, and other Fathers agree, that Christ is theredesigned; but Stapleton saith the Pope is there meant.

In the Division of the Law, they go clean contrary to the greatest part of the* 1.570 Fathers: for they divide the Commandments as we do, but the Papists make the two first one, and the tenth two. 2. They have no father to countenance them in this, but Augnstine. Revet. de Authoritate Patrum, c. 5, 6, 7.

There were no writings of the Fathers for a time, many of them wrote 400 years after Christ, but some 500 and 600 years after Christ; what rule had they before that time of interpreting Scriptures.

The Fathers were given too much to allegorizing, Cajetane therefore in the Preface of his Commentaries upon the Books of Moses, saith; That the expositi∣on of the Scripture is not tied by God to the sense of the Fathers; therefore he admonisheth his Readers not to take it ill, if he sometime dissent from the stream of the Fathers.

4. The Doctrine of the Church must be examined by the Scriptures, Acts 17. 11. If Pauls doctrine, much more may the decrees of the Pope, Church, Coun∣cels be examined by the Scriptures.

5. The interpretation of the Scripture is a gift freely given by God, for the edification of the Church, Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men, but common to the faithful.

6. The faithful are commanded diligently to try and examine every doctrine, 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without inter∣pretation.* 1.571

What means must be used in the interpretation of Scripture.

The end of the Scripture (we heard) was to direct the Church to all saving truth.

The means to be used for the attaining of that end, by the Minister, is diligent study and humble Prayer; by the People, attentive reading, hearing, prayer and meditating.

First, the Teachers must pray earnestly to God for his spirit to inlighen them, Mat. 7. 7, 8, 9. Rom. 15. The Scriptures are understood by that spirit that dictated them.

Secondly, The Pastors and Teachers of the Church must diligently and pain∣fully study the Scriptures, giving themselves to read, compare place with place, a 1.572 Iohn 5. 39. Search the Scriptures, it is a metaphor taken from such as search for Gold and Silver Oar in the earth, who will search and sift, and break every clod to finde out the gold. Solomon useth the same metaphor, Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy, 1 Tim. 4. 13. This di∣ligence of often exprest in Scripture in the Old Testament, by the phrase of me∣ditating in the word, Iosh. 1. 8. Psal. 1. 2.

Thirdly, they must labour for a competent knowledge in the original tongues the Hebrew and b 1.573 Greek, in which the Scripture was written, that so they may consult with the Hebrew Text in the Old, and the Greek in the New Testament; and see with their own, not anothers eyes; as Gen. 3. 15. The Papists read it cor∣ruptly, She shall break, here the original soon determines the controversie, where∣in the pronoun Hu, can signifie nothing but He, or It, both which are all one in effect in this place.

Fourthly, They should likewise be expert in all the liberal Arts, especially in Grammer, Logick, Rhetorick, general Philosophy and History. All the Trea∣sures c 1.574 of wisdom and knowledge are hid in the Scriptures; the Treasures of na∣tural Phylosophy in Genesis, of Moral Phylosophy in Exodus, Deuteronomy and Ecclesiastes; of the Politicks in the Judicials of Moses, and the Proverbs of Solo∣mon; of Poetry in the Psalms; of History in the Books of Chronicles, Iudges and Kings; the Mathematicks in the dimensions of the Ark, of the Temple; of the Metaphysicks, in the Books of the Prophets and Apocalyps.

Fifthly, They must consider:

1. The several words. 2. The phrases.

In the several words they must consider:

• 1. Whether the word be taken properly or tropically, and that they may the better understand the words, an inspection,
  • ...

    1. Of Lexicons d 1.575 is needful, some of which observed the order of the Alpha∣bet, but so as they distinguished between the roots, and the Derivatives, as Pagnine hath done for the Hebrew, and Stephanus for the Greek.

    The best Lexicons for understanding the Hebrew Text, are Buxtorf, Avenarius, Forster, Schindler, Mercer on Pagnine, and Marinus Brixianus his Arca Noae; for the Greek, are Stephanus, Budeus, Scapula; my own two Critica (I hope) may be useful for understanding both Testaments.

  • 2. Of Concordances, e 1.576 some much extoll Buxtorf for the Hebrew, Kirchers is a very useful one both for the Hebrew and the Septuagint, Stephanus for the Greek is the best. Cottons Concordance (as it is now inlarged by Newman) is esteem∣ed the best for the English.

See Dr. Featlies and Dr. Gouges Prefaces to it commending it and shewing the use of Concordances in general.

They must,

• 1. Consider the Text exactly in it self, the Grammer of it must be sifted, the nature of every word by it self and the alteration it admits in diversity of con∣struction. 2. The Rhetorick, whether any word leaving the proper signification receiveth a borrowed. 3. Above all the Logick, as to know what he proveth, and by what.
• 2. Compare paralel places, and obscure with plainer. To interpret that place, This is my body, f 1.577 make use of that other, The Bread which we break, is the com∣munion of the body of Christ, because both places are not onely concerning the Eucharist, but also one and the same kinde. Illyricus calls the conference of places, Ingens remedium & saelicissimam expositionem sanctae scripturae. Paul is much in this, compare Heb. 3. 7, 11, 15, 17. with Chap. 4. 4, 5,—9. ye shall see he makes out the sense of Psal 95. 7. by comparing it with other Scriptures.
• 3. Make use of Paraphrases and Versions, among which the Chaldee and the Septuagint for the Old Testament, the Syriack and the Arabick for the New excel.
• 4. For the knowledge of the phrase, they must proceed the same way; and to understand the better both the words and phrases, they must diligently con∣sider of the scope and circumstances of the place, as the coherence of that which went before, with that which follows after, and of the matter whereof it doth intreat.
• ...

  5. All Expositions ought to agree with the Analogie of faith, g 1.578 Rom. 12. 6.

  Analogy is either of faith, comprehended in the Doctrine of the Creed, L P. Command. Sac. and gathered out of evident places of Scripture, or of the Text, by the coherence of Antecedentia & Consequentia, by the propriety of the phrase.

• 6. The Jewish Expositors, the ancient Fathers, and other Interpreters, ancient and modern, Popish and Protestant, are useful for the right understanding of the Scripture, if they be read with judgement.

Not many, but a few, and those the best Commentaries, are to be consulted with: of the Hebrew Interpreters and Rabbins? two were most learned, R. David Kimki, and Rabbi Aben Ezra, saith Dr. Rainolds.

The pure Masters of the Hebrews (saith Mayerus in Philologia Sacra) are speci∣ally Maymonides, Rabbi David Kimchi, wise Aben Ezra, Rabbi Solomon Iarchi, although the last two much favor Talmudical dreams.

The Cabalists and many of the Rabbines are very fabulous, and men in a burning fever cannot dream of things more ridiculous, then some of the Rabbines have seriously written and taught, saithh 1.579 Muis against Morinus. Vide Spanh••m. Dub. Evangel. parte tertia. Dub. 21. & Dub. 129 Glass. Philol. Sac. l. 2. partem pri∣mam. Tract. 1. Thalmud liber fabulosissimus. Chamier.

Abarbanel hath done well on the greatest part of the Old Testament. Scriptor fam••sissimus, saith Buxtorf of him in D••••alogo. Iudaeorum doctissimus L'Empereur on Dan. Authorest perquàm solidi ingenii & Doctrinae, Muis, Assert. 3. veritat. Heb. Yet he was unknown (it seems) to Mercer, for he doth not mention him. The most curious that ever handled the Tongue, though not the soundest, saith Broughton.

The Jews say of Rabbi Moses Ben-Maymon, that From Moses to Moses there* 1.580 arose not such a Moses. He was the first of the Rabbines that ceased to dote. Maimonides antiquus & celeberrimus inter Iudaeos Scriptor. Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon.

The Church of God is much beholding to the Hebrew Rabbines, *being great helps unto us for understanding holy Scripture in many places, as well of the New Testament as the Old. Vide Capel. Critic. Defens. p. 59. There are di∣vers places both in the Old and New Testament, which cannot be well under∣stood, unless we borrow Candle-light from the Hebrew Doctors, as Exod 6. 3. Ruth. 4. 7. Isa. 1, 29. & 12. 13. Ier. 16. 7. Ezek. 8. 14. and 9. 4. Matth. 5. 22. and 21. 9. and 23. 7, 8. and 26. 23. Mark 7. 11. Rom. 5. 7. Iohn 7. 37. and 3. 20. 1 Tim. 3. 8. Rev. 4. Cálverts Annotat. on the demonstrat. of the true Messias.

2. The Fathers, Doctores scil. probati antiquae ecclesiae qui scriptis Fidem suis illustra∣runt, as Vo••tus speaks, not one of them but hath his error, because God would have them known to be but men. Of the right use of the fathers. see Daille's excellent 〈◊〉〈◊〉.

They are called Fathers in respect of their age, they preceding our times many hundreds of years, and in respect of their Doctrine, which they diligently incul∣cated to those that then lived and endeavoured to propagate; many of their worthy labours being transmitted to posterity. Rivet. de Patrum Authoritate cap. 1.

There was an eminency of Office and Dignity in them, because they were Pa∣stors and Teachers in the Church; Of Time, because they were neerer to the Apo∣stles; Of Science, because they were more learned then many of those that suc∣ceeded; and of Conscience, because they were of an unblameable life, lesse sub∣ject to ambition, covetousnesse, envy, and other evil affections, with which the succeeding generations were too much tainted.

Those Fathers a 1.581 of the first six hundred years we reverence more, and rather ad∣mit then those of the thousand years following, because they were freer from er∣ror, as living neerer the Apostles, and before the first discovery of Antichrist, which was about the six hundred and seven, when Boniface the third purchased of that bloudy Tyrant Phocas the title of Universal Bishop, and with it the Supremacy over all Churches.

Erasmus (accuratissimus Patrum vetustiorum censor,) was much exercised in the writings of the Fathers, and hath bestowed great pains in restoring and illustrating Ierom,* 1.582 Augustine, and others of them.

For the Fathers, Ierom among the Latines, and Origen among the Greeks were* 1.583 learned in the Hebrew, saith Chamier.

Ieromb 1.584 w••s the chiefest among them, for skill in the Hebrew, Chaldee, Greek, Latine Tongue, and the most diligent searcher of the Jewish affairs, he spared no labour, cost nor time, that he might attain to skill in that Tongue. He made use of the Jews for that purpose, and the skilfullest amongst them, whose labour he purchased with a great deal of money, this he often witnesseth of himself; five times, saith Morinus, he made use of them.

That one labour of his deserveth eternal praise, that he translated the Scripture out of the Hebrew into Latine.

That was a most laborious work* 1.585 of Origens in gathering together divers Editions of Scripture. 1. The Greek of Aquila, Symmachus, the Septuagint and Theodosion into one Volume distinguisht by four Columns, called Tetrapla, to which he af∣ter added two more, one in Hebrew, the other in Greek Characters, and called it his Hexapla; at last he joyned two other Editions, and then called it Octapla; by them one might have compared the several Greek Editions together, and with the Hebrew Text. Vide Erasm. Epist. l. 28. p. 1155. It is manifest (saith Buxtorf) that the most and best of his writings are lost.

It was said of him, Ubi benè nemo melius, Ubi malè nemo pejus.

Quod attinet ad Origenem, meacertè nihil interest quid ille senserit: quem scio Theologum fuisse a••daciorem, quam saniorem. Chamierus Tomo 2. de S. Trinitate. cap. 8.

Salmasius, Whitaker, Sixtus Senensis, and others say, Origen b 1.586 was skilfull in the Hebrew. He wrote so many Books, that Ierom saith, Quis nostrum tanta potest legere, quanta ille conscripsit?

Vir tantae fuit eruditionis & ingenii, ut ei parem doctissima Graecia faelicissimorum ingeniorum parens, nunquam habuerit. Sixtus Senensis Bibliothecae sanctae, l. 4.

He saith much more there in his commendation. Tantum in Scripturas divinas ha∣buerit studium, ut etiam Hebraeam linguam contra aetatis gentisque suae naturam edisceret. Hieronymus de viris illustribus. He lived a little after the year two hundred.

Augustine c 1.587 for the Latine Church, and golden mouth'd Chrysostom for the Greek Church, were most famous. He is abridged by Theophylact. A Father so ancient, so learned, so godly, so skilfull in the Scriptures, saith Rainolds of Chryso∣stome. Augustine for disputations, Ierom for the tongues, Gregory for Morals.

Augustine,

Vir supra omnes, qui ante eum & post eum huc usque fuerunt mortales, admirabili ingenii acumine praeditus, omnibus liberalibus disciplinis instructus, Divinis Scriptu∣ris longè omnium eruditissimus, & in earum explanatione ultrà, quam dici queat, in∣comparabili subtilitate sublimis, omnes Latinae Ecclesiae scriptores scribendi labore, & l••cubrationum multitudine superavit. Sixtus Senensis Bibl. Sanct. l. 4.

Subtilissimus Patrum Augustinus. D. Prideaux lectione 4.

Gregory Nazianzen the learnedest of all the Greek Fathers, and firnamed the* 1.588 Divine. D. Featleys Transubstantiation exploded. He lived about the year 375.

Chrysostomus habet nescio quid submolestae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gregorius Nazianzenus nonnihil affectatae argutiae in verbis, in Basilio nihil est quod off••ndi••. Erasm. Epist. l. 24. Reginaldo Polo.

Irenaeus (saith Capellus) was almost the Ancientest of all the Fathers, whose* 1.589 genuine writings are extant. He was Polycarpus his Disciple, and lived about the 172 year after Christ.

Tertullian was one of the Latine Fathers most Ancient, and very near the Apo∣stles,* 1.590 ••lourishing in the Reign of Severus the Emperour, about two hundred years

after Christs Birth, and not past one hundred after the death of Iohn the Evangel∣ist. Ierom being urged with his authority, said, De Tertulliano nihil aliud respondeo, quam Ecclesiae hominem illum non fuisse.

In Graecia celebres agnosco Patres, Clementem, Athanasium, Cyrillum & Damas∣cenum. Montacutius Analect. Eccles. exercit, 1. Sect 6.

Cyprian the Martyr was of great authority amongst all for his holiness of life.* 1.591

D^r Hall cals Lactantius, the Christian Cicero. Ierom cals him Eloquentiae Tullianae Fluvium. Epist. ad Paul. Tom. 1. and M. Selden de Dis Syris cals him Politissimum Pa∣trum. He lived about the year 250.

Sententious Tertullian, grave Cyprian, resolute Hierom, flowing Chrysostome,* 1.592 divine Ambrose, devout Bernard, heavenly Augustine. Bishop Hals 4^th Decade of Epist. Epist. 3. Vide Hieron. Epist. ad Paulinum de Institutione Monachi.

One saith, He that looks upon the Fathers Works would think they did nothing but Write; he that looks on their Devotions would think they did nothing but Pray; he that lookes on their Learning would thinke they did nothing but Reade.

Bernard was a worthy man in the corrupt age in which he lived, but Bernardus* 1.593 non vidit omnia, say the Papists.

Bernardum non admitto, utpote recentiorem, & longè post confirmatam Romani Pon∣tificis tyranidem, scribentem ex more & errore sui temporis. Chamier. de Canone lib. 3. cap. 3. & cap. 5.* 1.594

Danda venia bonis illis & sanctis patribus qui ignorantia linguarum multa saepe alie∣na à germana Scriptura senserunt, pio alioquin attulerunt.

3. For Prot••stant Interpreters.

Calvin is not onely commended by our own Writers, but by the very Pa∣pists.* 1.595

I would content my self among the new Writers with M^r Calvin, who perform∣eth best of all others that which he of himself professeth, that a man in reading his Expositions reapeth this benefit, that for the shortness he useth, he departeth not far from the Text it self. Cartw. letter to M. Hildersham.

Calvin was the notablest instrument that the Lord hath stirred up for the purg∣ing of his Churches, and restoring of the plain and sincere interpretation of the Scriptures, which hath been since the Apostles times. Cartw. Reply to D^r Whitgift, in defence of the Admonit. p. 19.

Name me one Papist who preached so often, and wrote so accurately upon the holy Scriptures, as Calvin. D^r Featleys Stricturae in Lyndo-Mastigem, c. 14.

I so honour the judgement of reverend Calvin, that I reckon him amongst the best Interpreters of Scripture, since the Apostles left the earth. D^r Hals Revelation unrevealed, p. 33.

Piscator hath done well in his Scholia on all the Bible. He follows Iunius for the Old Testament, and Beza for the New, and in his Aphorisms he follows Calvins In∣stitutions▪

Piae & venerabilis memoriae propter eruditionem textualem singularem, & sanctitatem parem, Joan. Piscator, saith D^r Twisse.

Bucer d 1.596 also was an excellent Divine. He hath written a two-fold Exposition on all the Psalms, one more large and Paraphrastical, the other briefer and ad verbum.

Francis Iunius e 1.597 the very Oracle of Textual and Scholastical Divinity, as D^r Hall cals him, Epist. 7. Decad. 1.

Vatablus his Annotations upon the Old Testament, and Beza's on the New are commended by Zanchy in his Miscellanies: But Arnoldus Boot in his Index Auto∣rum before his Animadversiones Sacrae, saith Robert Stephens, and not Vatablus was the Author of those Scholia which are in Vatablus his Bible.

Doctus Vatablus prae caeteris quos adhuc videre contigit omnibus, abstrusa quaequ•• in Psalmis explicuit; partim suo sano judicio, partim doctissimorum Hebraeorum testimo∣nio: quem etiam admirandus Calvinus studiose sequitur ferè ubique, quasi à sententia Vatabli non tutum esset discedere. Foord. in Ps. 45. 1.

Quid hac phrasi denotetur optimè exposuit D. Beza suis in Novum Testamentum nun∣quem satis laudatis notis. Constantin. L'Empereur in Dan. 2. 8.

See more of him in Zanchies Epistles.

Amama, Paulus Fagius, Drusius, Ludovicus Capellus, Livelie, Cameron, Ludo∣vicus de Dieu, have been great Lights, and by their skill in the Tongues, have ex∣cellently interpreted Scripture.

Peter Martyr, Lavater, Musculus, Zanchy, Paraeus, Rollock, Rivet are sound Expositors.

Ex omnibus antiquis & recentioribus medullam variarum interpretationum, & circa eos disceptationem collegit Willetus in hexaplis ad Genesin, Exodum, Leviticum, Da∣nielem, Epistolam ad Romanos (in libros Samuelis sibi dissimilis est, & compendio atque alia plane methodo commentatur) optandum esset telam illam à Willeto tam foe∣liciter coeptam, eadem methodo in reliquos Scripturae libros pertexi. Voetius Biblioth. Theol. lib. 1. cap. 14.

4. For Popish Expositors.

Aquinas f 1.598 is esteemed by the Papists as the Oracle of the Romish School, g 1.599 whom for his profound learning and search into the mysteries of all Divinity they sirnamed * 1.600 Angelical.

He was the first thorow-Papist of name that ever wrote, and with his rare gifts of wit, learning and industry did set out Popery most.

Maximo & altissimo ingenio vir, cui ad plenam absolutamque totius tam divinae, quam humanae eruditionis gloriam solus defuit linguarum & eloquentiae usus, quem eruditi isti∣us saeculi, utpote sublimioribus studiis intenti, neglexere. Sixtus Senensis. Vide plura ibid.

Luther on Gen. 9. chiefly commends Lyra for following the literal sense. Nicolau•• Lyranus, Vir tanta tamque pura, vera & germana Sacrae Scripturae scientia praeditiu, ut in illa exponenda nullum habeat illius temporis parem. Rainold. de lib. Apoc. Tom. 1. praelect. 21. Vide plura Tom. 1. praelect. 42. He was a Jew converted.

Ex antiquioribus tanquam universales & communes Commentatores habiti fuerunt Lyranus & Glossa. Voetius in Biblioth. Theol.

Jansenius eruditus & moderatus a 1.601 Interpres. Neque Pontificiorum quisquam doctius interpretatus est Evangelicam historiam. Rainold. de lib. Apoc. Tom. 2. Praelect. 194.

Cajetane went over all the Scripture, b 1.602 saving the Canticles and Prophets, which dying he left begun, and the Revelation, Quam de industria attingere noluit.

He was both a learned and moderate Papist, as Chamier and Whitaker both shew. He was chiefly intent on the literal sense, c 1.603 and that according to the Hebrew truth, of which Tongue he had little knowledge, but had by him those that were skill'd in the Hebrew, who would interpret ad verbum, not onely exactly, but su∣perstitiously, and often absurdly, which often drew the like Expositions from the Cardinal.

Tostatus was admirable for his deep skill and almost incredible pains in interpre∣ting holy Scripture.

There are now five Papists joyned together in several Volumes on the whole Scri∣pture, Immanuel Sa, Estius, Gagneius, Tirinus and Menochius; the last of which Grotius commends in his Preface to his Annotations on the Old Testament. Estius doth excellently on all the Epistles.

The Commentaries of Immanuel Sa the Jesuite upon the Bible, are shorter then the Text it self.

Familiam ducant inter Commentatores Jansenius & Maldonatus. Montac. Analecta Exercit. 6. Sect. 4.

Maldonate doth well on the Evangelists, but was a most supercilious Writer; and no marvel, since he was for his Countrey a Spaniard d 1.604, and his Profession a Jesuite.

Masius e 1.605 hath written learnedly on Ioshua.

Quanta vir ille linguae Graecae, sed praesertim Hebraicae, Rabbinicae, & Syriacae cognitione fuerit imbutus, nemini docto opinor incognitum. Morinus lib. 1. exercitat. 9. c. 6. & exercit. 1. c. 4. Andraeas Masius linguae Hebraicae & Syriacae peritissimus, atque in lectione Rabbinica egregiè exercitatus.

The Popish Postils are the burden of many Camels (as Lipsius speaks of the* 1.606 Books of the Law) and are sitly stiled by godly Divines, Pigrorum pulvina∣ria. Vide Zepperi Artem Habendi & Andiendi conciones sacras. lib. 1. cap. 4. pag. 38, 39. &c.

Ministers to all the means formerly mentioned for the interpreting of Scripture, must adde a conscionable practice of what they know, and must in all humblenesse of minde seek the peoples edification.

The means to be used by the people, to understand the Scripture, and finde out the sense and meaning of it.

• 1. If they be learned, they may make use of most of the former means prescribed to Ministers.
• 2. Such as are unskilfull, and know not how to make use of those means, are* 1.607
  • 1. Diligently to read the Scripture, in which are to be considered,
    • 1. Antecedent Preparation, that they come to the reading and study of the Scriptures with Prayers and greatest Reverence, relying on the Divine Promises for the inlightening of their minds by the holy Ghost. The Scripture may well be cal∣led The Revelation of Christ, Rev. 1. 1. See Rev. 5. 5.
    • 2. The Adjuncts of reading, which are,

• ...
  • ...
    • ...
      • 1. Chiefest Attention in reading, and a pious disposition and spiritual frame* 1.608 of the heart, that they may not understand only, but cordially affect what they understand.
      • 2. Application of all things to the Examination, Correction, and amendment* 1.609 of their own lives.
      • 3. Diligent Meditation.
      • 4. Conferring of it with others, and catechizing.* 1.610
    • 2. They ought to have recourse to those that are more skilfull then themselves, and to consult with the best Commentaries and Expositions of the Scripture, and reade them judiciously.

We teach concerning our Means, that they all together do make a perfect way whereby we may finde the right sense of the Scripture.

Our Adversaries prescribe this method and course to be taken in expounding of* 1.611 Scripture, which consists in four Rules: The general Practice of the Church, The Consonant Interpretation of the Fathers, The Decrees of general Councels; Last∣ly, The Rule of Faith consisting partly of the Scriptures, partly of Traditions un∣written.

In all these means the Pope is implicitely understood, for the Rule of Faith is* 1.612 that which the Pope approves: The Practice of the Church is that which the Pope observes, the Interpretation of the Fathers is that which the Pope follows, the Determination of Councels, what the Pope confirms; so that the Pope must in∣terpret all Scripture. But divers Reasons may be alledged to shew that the true In∣terpretation of Scripture is not to be sought for from the Popes of Rome.

• 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture, as in Rom. 8. 8. Those that are in the flesh cannot please God; that is, Those that are married, said Siricius the Pope. Innocent so expounded those words, Iohn 6. Unlesse you eat the flesh of the Son of man, and drink his bloud, you shall have no life in you; that he thence concluded, That there is no salvation without re∣ceiving the Eucharist, and that it is to be given to Infants. Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope.
• 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture, as Matth. 16. 18. Some Popes say rightly that by the Rock, Christ, or the Confession of Faith given by Peter concerning Christ, is meant; others in∣terpret it of the person of Peter the Apostle, others expound it to be the Romane Seat or Chair.
• 3. Because many of the Popes of Rome have not only erred, but been grosse and wicked Hereticks▪ Liberius the Pope about the year 350 was an Arian, and subscri∣bed to the unjust condemnation of Athanasius, and afterward as an obstinate Here∣tick* 1.613 was deposed. Honorius the first was a Monoth••lite, he held that Christ had but one will, and so but one nature, and for this Heresie was condemned in three Gene∣ral Councels. Some Popes were Atheists, as Leo the tenth, who called the Gospel Fabulam de Christ••.

One cals the Pope that great Heteroclite in religion; another saith, The Pope is

the worst of Cardinals, who are the worst of Priests, who are the worst of Papists, who are the worst of Christians.

That the general consent of Fathers is no good Rule for interpreting Scriptures, See Ia••••••us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. & Proposit. 9.

In his Auctarium he proves, that the Protestants do more esteem the Fathers then the Papists and Jesuites.

For Councels.

Gregory the Pope equalizeth the four first General Councels to the four Go∣spels, not in respect of Authority, but in respect of the verity of the Articles de∣fined in them: He saith not, They could as little erre, but they did as little erre in their decisions; or to speak more properly, That their Doctrine was as true as Go∣spel, because the Determinations in those first General Councels against Hereticks, are evidently deduced out of holy Scriptures. D^r Featley's Stricturae in Lyndoma∣stigem concerning the 7 Sac.

For if these four general Councels be of equal Authority with the four Gospels, the Popes Authority (as Papists say) being above the Authority of the Councels, it followeth, That his Authority is greater then the Evangelists; then which what can be more blasphemously spoken?

We say, the true Interpretation of Scripture is not to be sought from general Councels.

First, Because even universal Councels have erred; the Chalcedonian Councel, g 1.614 one of the four so much magnified by Pope Gregory in rashly preferring the Con∣stantinopolitane Church before that of Alexandria and Antioch. Those that con∣demned Christ were then the universal visible Church, Matth. 26. 65. Iohn 11. 47. See Act. 4. 18.

Secondly, General Councels have been opposite one to another, that of Con∣stance to the other of Basil; whereof one setteth down, that Councels could erre, and so also the Pope, and that a Councel was above the Pope; the other affirmeth the quite contrary.

Thirdly, There were no general Councels after the Apostles for three hundred years till the first Councel of Nice, when yet the Church had the true sense of the Scriptures.

Fourthly, The general Councels interpreted Scripture by Scripture, as Athanasius and Ambrose teach concerning the first Councel of Nice.

Fifthly, Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture. They have expounded but few places of Scripture, neither is it likely the Pope will assemble them to expound the rest.

The Papists say, That the Scripture ought to be expounded by the Rule of Faith, and therefore not by Scripture only. But the Rule of Faith and Scripture is all one.

As the Scriptures are not of man, but of the Spirit; so their Interpretation it not by man, but of the Spirit like wise.

Let Councels, Fathers, h 1.615 Churches, give their sense of the Scripture, its private, if it be not the sense and interpretation of the Spirit. Let a private man give the true sense of the Scripture its not private, because its Divine; the sense of the holy Ghost, and private, in 2 Pet. 1. 20. is not opposed to publick, but to Divine; and the words are to be read, No Scripture is of a mans own Interpretation; that is, private, contrary to Divine.

The word is interpreted aright, by declaring, 1. The Order, 2. The Summe or Scope. 3. The Sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense, three Rules are of principal use and necessity to be observed.

• 1. The literal and largest sense of any words in Scripture must not be imbraced farther, when our cleaving thereunto would breed some disagreement and contra∣riety

• between the present Scripture, and some other Text or place, else shall we change the Scripture into a Nose of wax.
• 2. In case of such appearing disagreement, the holy Ghost leads us by the hand to seek out some distinction, restriction, limitation or figure for the reconcilement thereof, and one of these will alwayes fit the purpose; for Gods word must always bring perfect truth, it cannot fight against it self.
• 3. Such figurative Sense, Limitation, Restriction or Distinction must be sought out, as the Word of God affordeth either in the present place, or some other; and chiefly those that seem to differ with the present Text, being duly compared together.

The End of the first Book.

Notes

• * 1.1

  1. That there is Divinity.
• * 1.2

  Rom. 1. 18, 19. 20. & 2. 14, 15
• * 1.3

  Omne bonum est sui diffusi∣vum, ergo maxi∣mè bonum est maximè sui dif∣fusivum. Ut se ha∣bet simile ad fi∣mile, ita se habet magis ad magis, Locus topicus.
• * 1.4

  2. What Divi∣nity is.
• * 1.5

  Theology, if thou look after the etymology of the word, is a speech of God: and he is commonly cal∣led a Theologer or Divine who knoweth or professeth the knowledge of Divine things. Peter du Moulin Theology is so named from its end, God, as other arts are called humani∣ty, because man is the end of them.
• * 1.6

  The whole do∣ctrine of Reli∣gion is called Theology, that is, a Speech or doctrine concerning God: to signifie, that without the true knowledge of God, there can be no true Religion, or right un∣derstanding of any thing. Befield on the Creed.
• * 1.7

  Lactantius de ira Dei. 2. What Divi∣nity is. Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est do∣ctrina de Deo ac rebus divinis. Divinity is the knowledge of God.
• * 1.8

  Theologia est scientia vel sapi∣entia rerum di∣vinarum divini∣tus revelata ad Dei gloriam & rationalium Cre∣aturarum salu∣tem. Walaeus in loc. Com∣mun.
• * 1.9

  De genere Theo∣logiae est quae∣stio: quod idem ab omnibus non assiguatur. Nam illis arridet Scientia, aliis Sapientia, aliis Prudentia. Litem hanc dirimere nostri non est instituti: etsi verè scientem, verè sapientem, verè prudentem eum judicamus, qui verus & sincerus est Theologus. Wendelinus Christ. Theol. lib. 1. cap. 1.
• * 1.10

  3. How Divi∣nity is to be taught.
• * 1.11

  1. Discenda est Theologia im∣primis textualis. 2. Systematica seu dogmatica. 3. Elenctica & problematica. Voetius Bibl. Theol. l. 1. c. 6. 4. How Divi∣nity is to be learned. Job 28. 1, 2. Mat. 7. 7. John 20. 21.
• * 1.12

  Deut. 29. 29. Rom. 12. 3. & 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. & 8. 4, 5. & 8. 17. 33.
• * 1.13

  5. The oppo∣sites of Divi∣nity.
• * 1.14

  6. The excellen∣cy of Divinity.
• a 1.15

  Paul cals it The excellency of the knowledge of Christ, Phil. 3. 8 Psal. 40. 8. Christ is the principal sub∣ject of the whole Bible, be∣ing the end of the Law, and the substance of the Gospel, M. Perkins. Quicquid est in suo genere singu∣lare & eximium, id Divinum.
• b 1.16

  Agreeable to which is the French Pro∣verb, Ministre ne doit scavior que sa Bible, a Minister must know nothing but his Bible.
• * 1.17

  Psal. 12. 6.
• * 1.18

  Mahomet would have had others believe, that he learned the do∣ctrine of his Alcoran from the holy Ghost, because he cau∣sed a Pigeon to come to his Ear.
• * 1.19

  Origen saith of the devils, there is no greater torment to them, then to see men addi∣cted to the Scri∣ptures, Num. hom. 27. in hoc eorum omnis flamma est, in hoc ••runtur incendio.
• * 1.20

  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.
• * 1.21

  Of the Scri∣pture.
• c 1.22

  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 1.23

  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 1.24

  So it is called the Bible or Book by an excellency, 'tis the only Book, as
• f 1.25

  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.
• * 1.26

  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.
• * 1.27

  Acts 7. 50. 1 C••••. 11. 23.
• * 1.28

  The Father hath revealed, the Sonne con∣firmed, and the holy Ghost sealed them up in the hearts of the faithfull.
• * 1.29

  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
• * 1.30

  Rainoldus in Apologia The∣sium de Sacra Script. & Ec∣cles.
• * 1.31

  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.
• * 1.32

  What the Di∣vine Authority of the Scrip∣ture is.
• * 1.33

  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.
• * 1.34

  The descripti∣on of the Scri∣pture. Rom. 1. 28. 2 Pet. 3. 15, 16. 2 Pet. 1. 20, 21.
• * 1.35

  2 Tim. 3. 16. Rom. 15. 5.
• * 1.36

  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.
• * 1.37

  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.
• * 1.38

  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.
• * 1.39

  Triplex ratio est, qua nobis innotescat sa∣crorum libro∣rum authori∣tas.
• * 1.40

  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.
• * 1.41

  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 1.42

  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 1.43

  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.
• * 1.44

  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 1.45

  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 1.46

  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 1.47

  Moses multum dicit, sed nihil probat.
• * 1.48

  Vide Voe••. Thes. de Ratione Humana in Rebus Fidei, & pr••cipuè Vedel. Rationale Theol. lib. 2. cap. 6. & lib. 3. cap 17. & per totum.
• * 1.49

  Est Divinatio, ergo sunt Del. T••lly.
• * 1.50

  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 1.51

  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 1.52

  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.
• * 1.53

  The predictions of the Prophets differ much from the devillish Prophe∣cies of the Heathen.
• * 1.54

  Deu. 17. 15, 16 Psalm 2.
• * 1.55

  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 1.56

  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 1.57

  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 1.58

  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 1.59

  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
• * 1.60

  Heb. 4. 12. Ps. 19. 7.
• m 1.61

  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 1.62

  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 1.63

  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.
• * 1.64

  Acts 4. 13. Dan. 1. Exod. 5. 2. Levit. 18. 3. Ezek. 8.
• p 1.65

  Solls Canonicis d••b••tur fides Caeteris omnibus judicium. Lu∣therus.
• q 1.66

  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.
• * 1.67

  Amicae sunt Scripturarum li∣tes.
• * 1.68

  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 1.69

  Ezechiel prophetans in Babylone concordat cum Ieremia prophetante in Iudaea. See D^r Hals Passion Sermon.
• * 1.70

  2. Arguments extrinsecal; acts of God, and works of his providence about the Scri∣ptures. Num. 11. 9. & 20. 10. Mark 16. 20.
• * 1.71

  Joh. 3. 2. & 2. 23. & 10. 37. Acts 5. 12. Joh. 5. 36.
• * 1.72

  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.
• * 1.73

  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 1.74

  Veritas odiunt parit.
• u 1.75

  Cartwright in his Preface to the Confutation of the Rhem. Annotations on the New Testament.
• * 1.76

  Tertullian said, That Gospel must needs be good which Nero persecu∣ted.
• x 1.77

  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.
• * 1.78

  Qui enim scit illum, intelligere potest non nisi grande aliquod bonum à Nero∣ne damnatum. Terrul. Apolog. cap. 5.
• * 1.79

  A precious Gospel that was purchased by the bloud of Christ, and sealed with the bloud of Martyrs.
• * 1.80

  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 1.81

  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 1.82

  There were six hundred thousand wit∣nesses of the Seas rising up in wals. Deut. 4. 3. See Mat. 27. 45.
• a 1.83

  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 1.84

  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.
• * 1.85

  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 1.86

  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.
• * 1.87

  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.
• * 1.88

  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 1.89

  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 1.90

  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.
• * 1.91

  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 1.92

  Non paena sed causa facit Mar∣tyrem.
• g 1.93

  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.
• * 1.94

  Bish. Andrews in his large ex∣position on the ten Command∣ments.
• h 1.95

  Credite me vo∣bis folium reci∣tare Sybille.
• i 1.96

  Vid. Spanhem. Dub. par. 2. Dub. 34. Sect. 6, 7.
• k 1.97

  Exercit. 1. ad Annal. Bar.
• * 1.98

  Isa. 8. 20. Psal. 19.
• * 1.99

  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 1.100

  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 1.101

  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.
• * 1.102

  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 1.103

  1 John 3. 8.
• * 1.104

  1 John 2. 20.
• * 1.105

  Fides Christiana non acquiritur sed in∣funditur.
• n 1.106

  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 1.107

  Aliud sanè Prop••••tas hoc vel illud scripsisse, aliud verò scripsisse ut Prophetas. Spanhem.
• * 1.108

  Vide Lod. Viv. de verit. Fid. Christ. l. 5. c. 1.
• p 1.109

  Nothing crosseth hu∣mane wisdom more then the Scripture. Authoritas sine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scri∣ptur••.
• * 1.110

  Illud authenti∣cum dicitur, quod sibi sufficit, quod se commen∣dat, sustinet, pro∣bat, & ex se si∣dem ac authori∣tatem habet. Whitaker.
• q 1.111

  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 1.112

  Eccius rec∣kons this a∣mong hereti∣cal Assertions. Major est Scripturae, quam Ecclesiae Authoritas.
• s 1.113

  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.
• * 1.114

  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 1.115

  See Chami••rs sixth Book de Canone, divers Chapters, and M^r Pembles Vindiciae Gra∣tiae, pag. 207. to 222.
• u 1.116

  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 1.117

  Matth. 28. 20 & 18. 20. John 15. 26. & 16. 13.
• y 1.118

  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 1.119

  Fuit Scri∣ptura ante Moysen materialiter non formaliter.
• * 1.120

  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 1.121

  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 1.122

  Gerson saith, he taketh the Church for the Primitive Church, and that Assembly which saw and heard Christ.
• c 1.123

  Ecclesi•• non habet magisteri∣••••m supra Scri∣pturas, sed Mini∣sterium circa Scripturas.
• * 1.124

  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 1.125

  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 1.126

  D^r Chalonero Credo Ecclesiam Catholicam. Ecclesia dicitur Fundamentum metaphoricè & impropriè, fundamentum secundarium.
• f 1.127

  Rivet and D^r Preston. De sensu horum verborum vide Cameronis myrothecium, & Collocationem Rainoldi cum Harto, c. 8. p. 557.
• g 1.128

  An allusion (saith Bedel) to the Bases and pillars that h••ld up the veils or curtains in the Tabernacle.
• * 1.129

  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 1.130

  D^r White of the Church. The Spirit witnesseth, the Scripture co-witnesseth, and the Church sub-witnesseth.
• i 1.131

  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 1.132

  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 1.133

  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 1.134

  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.
• * 1.135

  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.
• * 1.136

  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.
• * 1.137

  Davenant. de∣terminat. 39.
• n 1.138

  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 1.139

  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.
• * 1.140

  Scripturae scrip∣tae sunt ut inde p••tamus illumi∣nationem mentis quoad credenda, directionem vitae quoad agenda.
• p 1.141

  Quod omnes tangit, ab omni∣bus tractari de∣b••t.
• q 1.142

  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 1.143

  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 1.144

  Vide Cajeta∣num in 1 Cor. 14.
• t 1.145

  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 1.146

  Prov. 8. 9. By a man of understanding •••• meaneth e∣very one that is ••odly, as by the ••••ol the wicked
• x 1.147

  Consectary. 〈◊〉〈◊〉 omnes 〈◊〉〈◊〉 illud quod Scriptum est▪i▪ Scrutamine ••••ripturas, ••ri∣••••••••••..
• y 1.148

  See M^r Tor∣sh••ls Womans Glory, Cha. 11. about womens reading of the Scripture.
• * 1.149

  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.
• * 1.150

  Act. 17. 11. Lectio Mosis Sabbathina per∣antiqua est. Tempore Christi & Apostolorum usitatam fuisse li∣quet, Act. 15. 21 Buxtorf.
• * 1.151

  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.
• * 1.152

  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.
• * 1.153

  Christus Scriptu∣ras scrutari ju∣bet, vel potius Iudaeis hoc te∣stimonii perhi∣bet, quod illas scrutentur. Joh. 5. 39. Zepperus.
• z 1.154

  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 1.155

  Benè orasse est benè studuisse, Luther. He hath studied well who hath prayed well.
• * 1.156

  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 1.157

  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.
• * 1.158

  Prima veritas est fidei obje∣ctum formale quo; & Deus ipse sive absolute, sive in Christo est ejusdem obje∣ctum formale quod. ••d. ibid.
• * 1.159

  Divinas Scri∣pturas saepius lege, imò nun∣quam de mani∣bus tuis sacra lectio deponatur. Hieron. ad Nepotian. de vita Cleric.
• c 1.160

  Bifields Di∣rections for private reading the Scriptures. See Practice of Piety, p. 314.
• * 1.161

  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 1.162

  Meditatio est actus religionis seu exercitium spirituale, quo Deum & res divinas intenta, experi∣mentali, & effectuosa cognitione recordamur, nobisque applicamus. Voetius.
• * 1.163

  4 Consectary.
• * 1.164

  Some gave five marks for a Book. Fox.
• * 1.165

  Quo juniores eo perspicaciores. Salmeron.
• * 1.166

  5 Consectary.
• f 1.167

  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 1.168

  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 1.169

  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 1.170

  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 1.171

  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 1.172

  D•• Clerk.
• m 1.173

  D^r Rainolds against Hart.
• n 1.174

  D^r Iones his Remonstrance. See S^• Iohn Temple of the Irish Rebelli∣on, pag. 108.
• o 1.175

  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.
• * 1.176

  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.
• * 1.177

  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.
• * 1.178

  6 Consec••ary.
• * 1.179

  It is a gradati∣on. Luk. 16. 31.
• * 1.180

  Tum antiqui Theologi, Basi∣lius, Chryso∣stomus Augu∣stinus; tum re∣centiores, cele∣berrimi nominis inter adversa∣rios, Thomas Aquinas, Fe∣rus, Andradius, aliique Scriptu∣ram Canonis nomine designāt, aut designatam asserunt, tan∣quam intellectus & voluntatis regulam ad ••uncta, seu credenda, seu agenda, perfectissimam. Rainoldus Thesi 1. M^• Hobbes in his Levia∣than part. 3. chap. 33. saith, Those Books only are Canonical, which are established for such by Soveraign Authori∣ty. Then in the times of Popery the Apocrypha were Canonical.
• a 1.181

  Scripturae dicu••tur Canonicae, quia quid nos cre∣dere, & quemadmodum vivere oporteat, praescribunt, ut huc fidem omnem, vitamque nostram referamus, quemadmodum l••p••∣cida aut architectus ad amussim & perpendiculum opus suum exigit. Whitakerus de Script. controvers. prima Quoestione pri∣ma. cap. 2. Libri sacrae Scripturae C••nonici dicuntur: quia fidei morumque regulam continent. Whitakerus & Scharpius de sacra Scriptura.
• * 1.182

  Proprii Canoni•• dicti univocè due conditiones sunt inseparabi∣les, quod verit••∣tem divinam contineat divinitus materia & forma, & quod Authoritate Divina publicae Ecclesiae datus & sancti••icatus, ut ••it Canon sive Regula ipsius, atque hic verè Divinus Canon, Jun. animadvers. in Bellarm.
• * 1.183

  Est mater Eccle∣sia & ubera ejus duo Testamenta Divinarum Scri∣pturarum. Aug. Tract. 3. in epist. Joh.
• b 1.184

  Ut veterum li∣brorum ••ides, de Hebraeis volumi∣nibus examinan∣da est, ita novo∣rum veritas Graeci sermonis ••ormam deside∣rat. August.
• c 1.185

  From the fourth verse of the second Chapter of Daniel to the end of the se∣venth Chapter; and from the eighth verse of the fourth Chapter of Ezrah unto the end of the seventh, the Chaldee Dia∣lect is used. Omnes libri Canonici veteris Testamenti Ebraicè scripti fuerunt. Daniele & Ezra sunt quaedam partes Chal∣daicae, nempè quae ab iis ex publicis Annalibus & fastis regni desumptae fuerant, in quorum Monarchia tum vivebant, ut obser∣vavit doctissimus Junius.
• d 1.186

  Erpenius orat. de ling. Ebr. dignitate. Some say the Hebrews were so called from Abrahams passing over Euphrates. Id. ibid. Vide Bocharti Geogr. Sac. l. 2. c. 14.
• f 1.187

  As Ezekiel, Daniel. Ierom hath followed this division of the Hebrews.
• * 1.188

  Buxtorf. Ti∣berias, c. 11.
• g 1.189

  Both the Chronicles, the Psalms, Pro∣verbs, Iob, Ruth, Daniel, Ecclesia∣stes, Canticles, Lamentations, Esther, Ezra and Nehemiah, counted for one book.
• * 1.190

  Mark 1. 2. John 6. 45. 1. In ea parte Scripturae quae Proph••tas con∣tinet, in volumi∣ne Prophetico. Buxtorf. Tibe∣rias c. 11.
• h 1.191

  Joseph. contra Appian. l. 1. Euseb. l. 3. c. 10. Hieron. Praef. in lib. Reg. Some of the Jews reckon four and twenty. See Sixtus Senensis his Biblioth. lib. 1. Sect. 2. Some twenty and seven.
• * 1.192

  Waltherus in officina Biblica, p. 237. As the Masso∣rites reckoned all the words and letters, so some Christi∣ans all the verses of the Bible.
• i 1.193

  Henric. Steph. Lect. in Concordant. Graec. N. T. Grotius de Iu∣re Belli, l. 1. c. 2. Rivetus. Isag. ad Script••sac. c. 29.
• k 1.194

  We are not too superstitiously to adhere to our late division. See Heinsius prolegom. ad exercit.
• l 1.195

  D^r Raynolds his Letter for the study of Divinity.
• * 1.196

  Usitata divisio sacrorum libro∣rum in capita, & ab hominibus est, & recens; sicut demonstravit Sixtus Senensis. Rainold. de Roman▪ Eccles. Idol. Ad∣monit. ad Lectorem. Nos Codices quosdam ita scriptos vidimus, ut nulla in illis extet vocum distinctio, sed singulae lineae, uno tenore scriptae sint, atque unicam vocem constituere videantur. Croii observat. in N. T. cap. 2. Vide plura ibid. & c••p. 4, 7.
• * 1.197

  Pentateuchum à quinque volumi∣nibus dicitur: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e••im Graecis quinque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 volu∣men vocatur. Isid. l. 6. In Iudaica Ec∣clesia, etsi sum∣ma fuerit omni∣um librorum ve∣teris Testamenti, Dignitas & Au∣thoritas, maxima tamen fuit quin∣que librorum Mosis. Rivetus.
• * 1.198

  Spanhem. Dub. Evangel. parte tertia ▪Dub. 1. In Prologo Ga∣leato.
• m 1.199

  Nomina ho∣rum quinque librorum ab Hebraeis su∣muntur de pri∣mis verbis li∣brorum, Graeci & Latini deno∣minant hos li∣bros à materia de qua▪ agitur in principio li∣bri. Bellarmi∣nus. Sims. Parasc. ad Chron. Cathol. c. 1.
• n 1.200

  See my Epistle to my Heb. Critica Sacra, and Thorndike of Religious As∣semblies, chap. 6. pag. 175, 176.
• * 1.201

  Two thousand three hundred and eight saith Sixtus Senensis.
• o 1.202

  Hieron▪ in prologo in Eze. & Epist. fam. l 1. Epist. 32. Eustochio, Mercer. praefat. in Gen. & Can∣tic. Vossius in Thesibus de cre∣atione. Vide E∣stium ad Ezec. 40. 46.
• p 1.203

  Significat ex∣itum siliorum scilicet Israel de •• Egypto, ut in terram Chanaan prosiciscerentur. Menochius.
• * 1.204

  An hundred fourty six, saith Senensis.
• q 1.205

  Barbara Tur∣carum gens ho∣die Mosis do∣ctrinam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comprehensam, non aliter quam divinam veneratur, adeo ut etiam chartarum lacinias, quibus al••quid ejus fortè inscriptum sit, deosculetur. Paraeus praefat. de libris Mosis. Evangelistae & Apostoli in Novo Testamento, centies quin∣quagies & amplius in narr••tionibus & concionibus suis Mosaici Canonis Authoritatem adducunt, ut suum cum Mose & Prophetis consensum comprobent. Id. ibid.
• r 1.206

  Est enim Deuteronomium sive ut Philo lo∣quitur Epino∣mis, nihil aliud quam lex & hi∣storia summatim repetita in lo∣rum gratiam qui promulga∣tioni legis rebusque illis non inter••u••rant. Grotius in Exod. 20.
• * 1.207

  The Hebrews divide the Books into four Classes. The first is called Thorah, that is, the Law, contain∣ing the five Books of Mo∣ses.
• s 1.208

  De cujus ingenti at perquam solida eruditione, raraque & accurata diligentia nunquam satis dici potest. Muis Assert. 3. Heb. ver.
• * 1.209

  The second Nebiim Resho∣nim, the Books of the former Prophets, as Ioshua, Iudges, Samuel, Kings. The third Nebiim A••haronim, later Prophets, Isaiah, Ieremiah, Ezekiel. And the lesser being twelve but one Book. The fourth Sepher Ketubim the Hagiographal Books.
• * 1.210

  It was written as 'tis likely, by divers Prophets Matth. 2. ult. Vide Bezam, Bucer. & Cal∣vin. in loc.
• t 1.211

  Petrus Mar∣tyr in praefat. com. in lib. Iud. scribit, alios putare unumquemque judicem suorum temporum res gestas conscripsisse, quaepostea Samuel (eorum monumenta cum dissecta essent) in unum quoddam corpus seu volumen coegerit.
• * 1.212

  Aliqui hujus libri auctorem faciunt Ezechi∣am Regem, alij Esdram, alij Samuelem, que opinio verior videtur, & plu∣ribus nititur conjecturis, & graviores habet assertores, & etiam plures. Menochius.
• u 1.213

  The Authors of these Books of Samuel, are thought to be Samuel, Nathan and Gad: Samuel of the first Book to the twenty fifth Chapter, where his death is re∣hearsed, Nathan and Gad continued it, 1 Chron. 29. 29.
• x 1.214

  They are called the first and second of Kings by the Greeks and Latines. They contain a large History of things done by Kings, the History of Samuel being preposed. The Ordinary Glosse saith, he wrote a good part of the first Book. Scriptor horum librorum quatu∣or Hebraeorum eruditissimis creditur esse Ieremias. Sermonis forma non discrepat. Eum credibile est usum commentariis illis Nathanis & Ga∣di•• Prophetarum, quorum mentio, 1 Paral. 29. 29. Grotius.
• * 1.215

  Because they reckon the first and second of Samuel also among those of the Kings. Esdras and Ie∣remiah are thought to be the authors of the Kings.
• * 1.216

  Munster ren∣dred it, the Books of An∣nals, Libri prae∣teritorum appel∣lantur ab Hiere∣nymo. Ab Es∣dra scriptos hos duos libros con∣stans semper fuit apud Hebraeos fama: qui hos libros vocant verba dierum▪ id est, excerpta ex regum diur∣nis. Grotius.
• y 1.217

  Auctor ignoratur, Alii Esdrae tribuunt, alii Ioremiae▪ certi nihil habe∣mus ex Scriptura. Menochius.
• * 1.218

  Tempus quo hi∣storia Paralipomenon edita, & Canonicis Scriptoribus adjecta sit, non possum pro certo indicare. Suspicor autem post Antiochi persecutionem, qui saevierat in libros divinos, abbreviatorem ex annalibus regum epitomen excerpfisse, praemissis genealogiis ab Adam usque, & additis quibusdam generi Davidico, ut continens temporum series haberetur vulgò usque ad sua tempora. Bib∣liander de optimo generum explicandi Hebraica.
• * 1.219

  Ezra signifi∣eth an helper, Nehemiah a comforter.
• * 1.220

  Certum est li∣bros Paralipo∣menon, Esdrae & Nehemia esse post reliques ferè omnes sacros veteris Testamenti libros conscriptos, Capel. Critica Sac. l. 1. c. 3.
• a 1.221

  Nehemiah in English is A Comfort sent from God, to comfort his people in those troublesome times.
• b 1.222

  Nomen huic libro est à potio∣re persona. Mar∣tinius.
• * 1.223

  Aben Esra do∣cet, historiae hu∣jus Scriptorem fuisse Mardo∣chaeum, idque ex ultimo capite hujus libri colli∣git. Hanc sen∣tentiam tan∣quam veram amplector tam∣diu, donec con∣trarium probe∣tur. Mayerii Dissertat. Theol. de LXX. Heb∣domatibus Danielis. p. 145. LXX huic historiae somnium quoddam Mardoc••aei praemittunt quod non est in Hebraeo. Grotius. Drusius Ammad. l. 2. c 34.
• * 1.224

  Martinius.
• c 1.225

  Grotius rec∣kons the La∣mentations a∣mong the Poe∣tical Books. M^r Caryl on Job 3. v. 2. pag. 334.
• * 1.226

  Singula in ••o verba plena sunt sensibus. Hier. Quis libri scri∣ptor fuit inc••r••ū est, nec nisi levis∣simis conjecturis nititur, quicquid de ea dici potest. Beza. Vid. Gro∣tium & Meno∣chiū. Walther. in Officina Bibli∣ca & Ludov. de Tena Isag ad totam Sac. Script. The Apostle 1 Cor. 3. 19. proves it to be of Divine Authority.
• * 1.227

  Chap. 1. 1. Ante legem datam floruisse satis iude videtur constare, quod vir ob justiciam atque pietatem incomparabilem celeberri∣mus, vict••mas, filiorum nomine, totie, obtulerit. Cl. Selden de jure naturali. & Gentium l. 2. c. 7. Vide plura ibid. Est liber iste Iobi omnium Sacrorum librorum difficillimus, ut qui non modo Theologum, verum etiam Hebraeae, Chaldaicaeque linguae Poe∣tices, Dialectices, Rhetorices, Astronomiae, Physices denique, bene peritum interpretem requirat. Bez. in epist. ad exposit. Merc. Vide Sims. Parasc. ad Chron. Cath c. 1. The Book of Iob is supposed to have been written before Moses time, and the Jews in the Talmud say, that Iob lived in the time of Iacob. Aben Ezra and Iarchi on Iob 1. say, he descended of the sons of Nachor, Abrahams brother, and generally by most he is held to be more ancient then Moses. M^r Nettles Answ. to the Jewish part of M^r Seldens History of Tithes Sect. 2.
• * 1.228

  Iobi liber anti∣quior est lege quemadmodum docetur copiose à doctis Sixto Senensi, Merce∣ro, aliisque, ut in eo non sit necesse insistere. Rain. de lib. Apoc. praelect. 191.
• * 1.229

  Liber Psalmo∣rum complecti∣tur quicquid uti∣le est in omnibus Scripturis: haec sacra poe••is est elegantissima Legis Propheta∣rumque Epitome sola brevitate & numero à re∣liquis discre∣pans, cum com∣mune promtua∣rium earum om∣nium est, quae nobis necessari•• sunt. Tremel. & Jun.
• * 1.230

  Opus omni laude majus, & uni∣versae sapientiae divinae atque humanae exigu∣um quidem, sed eo etiam nobili∣us, atque admi∣rabilius compen∣dium: ea ser∣monis elegantia, numerorum & harmoniae suavi∣tate, sententia∣rum eruditione & gravitate, ut nihil majus dici possit. Erpenius orat. de ling. Ebr. dignitate. Quisquis Psal∣mos ita ordine digessit, ut nunc habemus eos in unum volumen collectos, sive Hezra fuit, sive aliquis alius post reditum è Babylone; conatus est Psalmos ejusdem authoris, aut ejusdem argumenti, aut ejusdem temporis colligere & conjungere. Foord. in Psal. 40. According to the Hebrew account the Psalms have 2527 verses. Beza Psalmos vario Latinorum carminum genere elegantissimè & suavissimè expressos orbi Christiano dedit. Melchior. Adam in ejus vita Psalterium Buchanin. Latinum, opus planè divinum & ad usum Scholasticae juventutis egregiè elaboratum. Graserus exerci••••in c. 9. Dan.
• a 1.231

  M^r Bolton on Prov. 18. 14. Sententiae, ver∣ba, five dicta graviter & paucis concinna∣ta, quae in omni∣um animis haere∣re & in ore ver∣sari debent, de∣nique speculum sunt totius vitae & administra∣tionis nostrae. Junius.
• * 1.232

  What special prerogatives this Book hath above the rest of Canonical Books, see M^r Cawdrey on Prov. 29. 8.
• b 1.233

  Quod in eum librum collectae sunt omnes scientiae: vel quòd sapientia Salomonis hic homines congreget ad ipsam audiendam. Martinius. The Proverbs were Salomons Ethicks. Ecclesiastes his Physicks. Canticles his Metaphysicks. Proverbia Scripta sunt potissimum pro aetate juvenili, Ecclesiastes pro virili, Canticum pro senili. The Jews compare the three Books of Salomon to the three parts of his Temple, they liken the Proverbs to the Porch, Ecclesiastes to the Holy Place, Can∣ticles to the Holy of Holies. Opinor Salomonem in senectute postquam à lapsu resipuisset, scripsisse, 1. Novem 1^a Capita libri Proverbiorum, & librum qui Ecclesiastes dicitur, ut ex cellatione concipi potest. 2. Librum Canticorum, ut ex eo libro colligere licet. 3. Psalmum istum quasi compendium libri Canticorum. Foord in Psal. 45.
• * 1.234

  Liber ille Salo∣monis disputa∣tionem continet de summo bono, quod desinit esse conjunctionem cum Deo, ac perpetuam Dei ••ruitionem Simps. Chron. Cathol. parte tertia.
• c 1.235

  Id est, summum & praestantissimum, vide Gen. 9. 25. Est autem haec generalis totius libri inscriptio, libri argumentum scriptoremque exponens. Argumentum est Epithalamium excellentissimum sive connubiale Canticum, quo Sche∣lomo decantavit sacram illam, augustissimam, & beatissimam desponsationem conjunctionemque Christi cum Ecclesia. Jun.
• d 1.236

  Learned men conclude from 2 King. 13. 25. that Ionah pro∣phesied first of all the sixteen Prophets. D^r Hill in a Sermon on the Lord of hosts. Isaiah prophe∣sied 60 years, saith Alsted, 96 saith Cornelius a Lapide. He prophesied with elegancy, alacrity, fideli∣ty, variety.
• e 1.237

  Jeshagneia, quasi dicas, salus Domini vel Dei, quòd prae caeteris plenus sit vivifi∣carum consola∣tionum. Non tam Propheta dicen∣dus ••it, quam Evangelista. Hieron. praefat. in Isa. Quicquid de Physicis, Ethicis, Logicis, & quicquid de sanctarum Scri∣pturarum mysteriis potest humana lingua, mortalium sensus accipere, complexus est summa prae caeteris Prophetis venustate sermo∣nis, & urbanae dictionis elegantia. Hieron. Isaias, quem ex regia ortum familia novistis, tanta eloquentia librum suum con∣texuit, ut omnes Latinos Graecosve oratores longo post se intervallo relinquat. Waser. i•• praef. ad Grammaticam Syram. Vide plura ib. I•• sermone suo discrtus est, quippe vir nobilis & urbanae eloquentiae, nec habens quicquam in eloquio rusticitatis admixtum. Unde accidit ut prae caeteris, florem sermonis ejus, translatio non potuerit conservare. Ita universa Christi Ecclesiaeque Myste∣ria ad liquidum prosecutus est, ut non putes eum de futuro vaticinari, sed de praeteritis historiam texere. Hieron. praefat. Inter cos vates, qui de Messia scripsere, perquam disertus est Isaias: oratio ejus erudita ubique, & majestatis plena, facilè osten∣dit, qua esset natus origine. Vir enim nobilissimus, & principum consanguinitate clarus, artes omnes scientiasque didicerat, qui∣bus ingenia ad magnae fortunae cultum excitantur. Liber autem ejus non tam vaticinia continere, quam Evangelia videtur. Res esse pridem gost as, non futuras, putes Canaeus de Repub. Heb l. 3. c. 7. Admirabiles omnes in scribendo Prophetae sunt, & parem meriti fidem: sed eminet in Isaia sublime quiddam ingeniosum, vehemens, urbanum, quod majore voluptate, admirationéque lectorem teneat. Maldonat. in Joh. 1.
• * 1.238

  Lodov. de Tena. Iirmijah celsi∣tudo, vel excel∣sus Domini, quod magnalia Dei animo magno atque forti do∣cuerit. Or Ra∣mah Iah, the reject of the Lord, so he was in regard of his condition. Ieremiae omnis majestas posita in verborum neglectu est. Adeo illam decet rustica dictio. Cunaeus de Repub. Heb. l. 3. c. 7. Simplicitas cloqui••, à loco ei in quo natus est, a••ci••••••. Fuit enim Ana∣thotites, qui est usque ••odiè viculus tribus ab Hicrosolymis distans milibus. Hieron. Praefat. in Hi••r.
• * 1.239

  Jer. 14. 1. 7. and 31. 17.
• f 1.240

  Iechezkel ••or∣titudo sive robur Dei. Stylus ejus nec satis di∣sertus, nec ad∣modum rusticus est, sed ex utro∣que temperatus. Senensis. Sermo ejus nec satis disertus, nec admodum rusticus est, sed ex utroque mediè temperatus: Sac••rdos & ipse fuit, ficut Hicremias: Principia voluminis, & finem magnis habens obscuritatibus involuta. Hieron. Praef. in Hier.
• * 1.241

  Dei judicium ad cujus exactam cognitionem ne∣cessaria est mul∣tiplex Chaldaeo∣rum, Graecorum & ••atinorum historia. Hiero∣nymus.
• * 1.242

  Broughton on Dan. 1. 4. Danielem Hebraei Prophetis non adscribunt, non magis quam Davidem, non quòd non mult•• eximia praelixerint, sed quia vitae genus Propheticum non s••ct abantur, sed alter Rex erat, alter satrapa. In Graeco codice praecedunt Prophetae minores, sequun∣tur majores, & in his Daniel, Grotius. Vaticinandi virtute nemo prae Dani••le est, docet enim quo tempore sit venturus M••s∣si••s, & regum edisserit sequentium series, annosque numerat; & ne quid dosit, etiam praenuntia addit signa. Quae omnia ejus∣modi sunt, uti Porphyrius, cui studium fuit ista ••ludere, nesciverit quo se verteret, quippe arguebat eum manifesta rerum fid••s: igitur ad calumniandum redactus est. Cunaeus de Repub. Heb. l. 3. c. 7. Vide plura ibid.
• * 1.243

  All the Pro∣phets had not so many visi∣ons of provi∣dential altera∣tions as he.
• * 1.244

  Prophetae po∣str••mi in u•••••• librum conj••••∣cti fu••r••, n•• parvitate 〈◊〉〈◊〉 distra••erentu••, aut perirent. Hinc capiendum illud Act. 7. 42. in libro Prophetarum, id est, Prophetarum minorum, nempe Amos 5. 25. Buxtorfij Tiberias cap. 11.
• g 1.245

  In the order of the twelve Prophets all give the chief place to Hosea, the Hebrews make Ioel the next to it, Amos the third, Obadiah the fourth, Ionah the fifth, Mi∣cah the sixth, Nahum the se∣venth, Habak∣kuk the eighth, Zephany the ninth, Haggai the tenth, Za∣chary the ele∣venth, Malachi the twelfth. But the Septuagint make Amos the next to Hosea, Micah, the third, Ioel the fourth, Obadiah the fifth, Ionah the sixth, the seventh Nahum, the eighth Habakkuk, the ninth Zephany, the tenth Haggai, the eleventh Zacha∣ry▪ the twelfth Malachi, Drus. observ Sac. 1. 5. c 24. Non est idem or do duodecim Prophetarum apud Hebr os, qui est apud no•• Osee commati••us est, & quasi per sententias loquens. Iohel planus in principiis, in ••ine obscurior & usque ad Malachiam habent singuli propri••tates suas. Hieron. Praefat. in Duod. Proph.
• * 1.246

  Gnamos, on••s, because he is a vehement Prophet which denounceth a hard burden, that is, most grievous pu∣nishment to the people for their impie∣ty.
• h 1.247

  Gnobadeiah servus Dei, a Minister of God. Ieremy 49 Chapter, and Ezek. 25. took many things out of this Prophecie.
• i 1.248

  Columba, que∣modo dictus vi∣detur a mansue∣tudine & facili∣tate morum. Io∣nas ordine quin∣tus numeratur inter duod••••im Prophetas qui minores vocantur; tempore verò illis omnibus prior & ani••quior fuit. Id 2 R••g. 14. 25. liquet, ex co quod de pace & salute Israelitarum sub Ieroboamo futura vati••inatus est, antequam calamitosam corum captivitatem denunciasset Oseas & Amos, cum Isaia. Itaquo temporis ratione eum primo loco collocari oportuit. Livelius in Aunotat. in Ion.
• k 1.249

  Nomen He∣braeum Nacum significat & poenitentiae Do∣ctorem & con∣solatorem, quo utroque munere is defunctus est, illo erga Nine∣vitas hoc erga Iudaeos. Wal∣therus in offi••ina Biblica.
• l 1.250

  Tsphan••iah Secretarius vel speculator Do∣mini.
• m 1.251

  He excites and earnestly exhorts the people to the restoring of the Temple.
• n 1.252

  Zechareiah memoria Domi∣ni, sortassis quiae per ipsum Deus sui memoriam populo suo refri∣care voluerit, & testari seipsum quoque meminisse ejusdem, aut quia & ipse Domino charus extitit, & quasi in recenti memoria.
• a 1.253

  Lingua Graca tunc temporis in orbe terrarum maxime erat communis, quam tamen ob Ebraismorum mixturam eruditi Hellenisticam, quod ea Iudaei Hellenistae uterentur vocare amant, Amama Antibarb. Bib. l. 1. C. 1. Qui dubitat ••tylum novi Testamenti esse Hellenisticum, is Scepticum mihi videtur agere in Philologia sacra, h. e▪ dubitare de ca re quae notissima omnibus, qui stylum LXX Interpretum & Evangelistarum ac Apostolorum vel per transe••••••m asp exerunt, ac cum stylo purè Graeco contulerunt. Mayerus. Vide Salmasium de Hellenistica.
• b 1.254

  Walterus in offici••a Biblic••▪ Graeca legun∣tur in omni∣bus ferè gen∣tibus, Latina suis sinibus exiguis sanè continentur.
• * 1.255

  Rivet. Isagog. ad Scrip. Sac. c. 8.
• * 1.256

  Novum Testa∣mentum Grae∣cum esse non du∣bium est, exce∣pto Apostolo Matthaeo, qui primus in Iudae•• Evangelium Christi Hebraicis literis aedidit. Hieron. Praefat. in quatuor Evangelia. Matthaeus quidem Hebraicè scripfisse traditur à magnis authoribus, & per Jacobum Apostolum in Graeciae sermonem translatus. Bibliander de optimo genere expli∣cand•• Hebraica. Matthaeus Ebraice scripsit, id est, Syriacè, seu lingua in quam Ebraica post captivitatem degenerasset, quia & Syriaca dicta est & Ebraica: Graecam autem versionem alii Jacobo, alii Joanni Apostolo, ip••i Matthaeo alii tribuunt. Sel∣den. ux••r Ebraica, l. 3. c. 23,
• c 1.257

  Memorabilis est de lingua, qua Evangelium Matthaei ab ip∣so conscriptum est, controvers••a; quidam enim Hebraam, alii Graecam esse contendunt. Ac prior quidem sententia, si plurium aucto∣rum consensum spectemus pri∣mas obtinet, sin verò rei veritatem, posterior amplectenda, ut examen demonstrabit. Gomarus de Evangelio Matthaei. Ca∣jetanus initio suorum Commentariorum severè monet Evangclium Matthaei non fuisse scriptum Hebraicè argumento non i••cpt•• ab interpretatione vocum Hebraicarum, ut capite primo Emanuel, quod est si i••t••rpreteris, Nobiscum D••us Mat. c. 27. 46. no•• poterat. n. Hebraica editio sic interpretari.
• d 1.258

  In Exo. 24. 8.
• e 1.259

  Sixtus Senen∣sis saith expres∣ly that Mark wrote in Greek Bibl. Sanct. l. 1.
• f 1.260

  Lingua Syria ca Servatori no∣stro, & Apo∣stolis vernacula fait. De Dieu. vide Whitakeri controversiam primam de Scri∣pturis quaestionis secundae capite quinto. Cum legimus in Actibus Apostolorum Paulum allocutum esse Iudaeos cap. 21. 40. Lingua Hebraea, intelli∣gendum est de Hebraica lingua, quae tunc in usu erat apud Iudaeos, id est, Syria••a. Nam & Dominus nost••r ea usus est, ut apparet ex omnibus locis Evangeliorum, in quibus aliquid prolocutus est lingua vernacula. Salmasius de Hellenistica ad quartam quaestionem.
• * 1.261

  Princeps & ca∣put & regula di∣vinorum oraculo∣rum, & saluti∣sere ac necessa∣riae veritatis est Christi Evange∣lium, quo caeteri sacri libri omnes censentur, & precium accipi∣unt, t••m veteris instrumenti, quam novi. Lod. Viv. de ver. Fid. Christ l. 2. c. 9. Parvae interdum in Evangeliis diffi••entiae argumentum praebent veritatis, ne ex composito videantur scripsisse, si per omnia consentirent. Chrysostomus. Ex omnibus iis qui acta Christi & doctrin••m literis mandarunt, antiquissima illa & prima Ecclesia illorum temporum pene aequalis, solos qua∣tuor tanquam sacro sanctos & ••irmissimae fidei ac veritatis approbavit, ac retinuit: Matthaei & Joannis qui rebus omnibus in∣terfuerunt; Marci, ex relatione Petri: Lucae, tum ex Pauli revelatione, tum relatu aliorum qui erant cum Domino versati. Lod. Viv. de verit. fid. Christ. l. 2. c. 8.
• g 1.262

  Sunt san•• in ••o, quo nunc uti∣mur, volumine, libri aliquot non ab initio pariter recepti, ut Petri altera, ea quae Iacobi est, & Iudae, duae sub nomine Ioannis Presbyteri, Apocalypsis, & ad Hebraeos epistola: sed ita tamen ut à multis Ecclesiis sint agniti. Grotius lib. 3. de verit. Relig. Christ. p. 143. vide plura ibid. The Book of Esther and Canti••les were doubted of by some. Vide Bellar▪ de verb. Dei. l. 1. c. 17, 18, 19.
• * 1.263

  Joh. 8. See in the An∣notat. in loc.
• h 1.264

  Vide Calvin. in loc. & Cha∣mier. Tom. 1. l. 12. c. 7.
• * 1.265

  Saepe falsissimae sunt Epistolarum Paulinarum subscriptiones. Capellus.
• i 1.266

  Vide Sculte∣tum & Bezam.
• k 1.267

  Timothy is ex∣presly by the Apostle called an Evangelist, 2 Tim. 4. 5. therefore Titus having the same charge in Crete, as he had in Ephesus, they were both Evangelists. Cartw. on the Title of the Epistle to the Romans. See him also on the Title of the first Epistle to Timothy.
• l 1.268

  We call them Historical in which is con∣tained an Hi∣storical narra∣tion of things done •• for al∣though in them there be many things pertain∣ing to doctrine, yet the chiefest thred and scope of the speech containeth a narration of an History done, hence they are called Historical.
• * 1.269

  The Grecians call the Letters sent from one to another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epistles, Wotton on 1 Joh. 1.
• * 1.270

  The holy Ghost styles it a Prophecy. Rev. 1. 8. & 22. 7. 10. 18, 19. See Rev. 1. 19. Ex Lutheranis satis commendari nequit Harmonia, à Chemnitio ad stuporem us{que} dexterrimè capta, à Lysero fideliter continuata, & à Gerhardo dexteritate & fidelitate pari consummata; ex Pontificiis, Jansenius; ex Calvinianis Calvinus. Waltheri officina Bibl.
• m 1.271

  Apostle when it is properly taken, extend∣eth it self not only to all the Ministers of God, being sent of God, but to the Em∣bassadour of any Prince or Nobleman, or that is sent of any publick Authority, and it is used in the Scripture by a Synecdoche for the twelve that our Saviour Christ appointed to go thorowout all the world, to preach the Gospel, unto the which number was added S^t Paul, and as some think Barnabas, these were, 1. Immediately called by God, Gal. 1. 1. 2. They saw Christ, 1 Cor. 9. 1. 3. They had the field of the whole world to till, they were sent into all the world. Cartw. Reply to D^r Whi••gist in De∣fence of the Admonition, p. 45. Apostolatus ••rat functio▪ quae post fundatas semol Ecclesias, successionem non admisit; sed cum ipsis Apostolis des••••t. Down. Diatrib. de Autich. Vide Lod. Viv. de verit. Fid. Christ. l. 2. c. 19.
• n 1.272

  In Chronica. vide Seldenum de jure naturali.
• * 1.273

  Lib. 7. c. 12.
• o 1.274

  Lib. 2. c. 24.
• p 1.275

  Lib. 3. c. 1.
• q 1.276

  Tertullian cals Matthew, Fide∣lissimum E∣vangelii Commentatorem. De serie annorum, quibus scripti sunt libri novi Testamenti, satis est curiosum animosè conten∣dere. Tamen video apud veteres non esse unam eandemque sententiam. Chamierus.
• * 1.277

  Vide Sixti Se∣nensis Biblio∣thecam sanctam. Walther▪ in of∣ficina Biblica. Postremus omni∣um Evangelista∣rum scripsit, ut colligeret quae aliis erant omis∣sa, vel brevius perstricta, Cha∣mier. de Eucha∣ristia, l. 11. c. 4. Iohn in his E∣pistles was an Apostle, in his Apocalyps a Prophet, in his Gospel an E∣vangelist.
• * 1.278

  In his Gospel he writes more expresly then the res••▪ of the Deity of Christ, and in the Revelation of the coming of Antichrist.
• q 1.279

  Acta Apostolo∣r••••m sunt Chro∣n••••ca quaedam pri∣••nae Ecclesiae in Novo Testamen∣t••. Sic dicuntur, quia r••s primis Ecclesiae Christianae temporibus maximè ab Apostotis gestas describunt. Martinins in memoriali Bib∣li••••.
• * 1.280

  Paulus ad Ro∣man▪ undecim ca∣pitibus fidem▪ fundat, & quin∣que cap. deinde mores superaedi∣••icat. Ad Gala∣tas quinque fi∣dem, uno & sex∣to mores docet. Sic in aliis quoque Epistolis facit. Lutherus Tomo 2.
• * 1.281

  In S^• Pauls E∣pistles this or∣der is kept: those Epistles are set first, which were written to whole Church∣es, and then those which were written to particular persons. In both these sorts the comp••ler of them seemeth manifestly to have had respect of setting the Epistles in order, according to their length. Cartw. Ordo Epistolarum Paulinarum respectu scriptionis alius est, quam respectu positionis in Bibliis. Waltherus in officina Biblica. Ludovicus Capellus historia Apostolica illustrata. Epistolae Paulinae non temporis ordine locatae sunt ab iis qui e••s primi in unum volumen compegerunt: sed pro dignitate corum ad quos scri∣ptae sunt. Ideo praecedunt quae ad Ecclesias; sequuntur quae sunt ad singulos. Grotius.
• * 1.282

  C••a. 16. 15. 18
• * 1.283

  Capellus ibi••.
• * 1.284

  Acts 20. 2.
• * 1.285

  Capellus ubi supra.
• * 1.286

  Capelli histori•• Apostolica illu∣strata.
• * 1.287

  Inter Epistolas quae sunt ad Ec∣clesias, prima est quae ad Ro∣manam ob urbis ejus majestatem. Grotius.
• * 1.288

  The City of Corinth was a famous Me∣tropolis in A∣chaia, notable for wisdome; one of the seven Wise-men is celebrated for a Corinthian. Tully calleth it Lumen Graeciae.
• a 1.289

  It was fa∣mous also for riches and mer∣chandize; and for pride, lux∣ury, lust: whence the Proverb, Non cuivis homini contingit adire Corinthum. Lais there asking a great sum of money of Demosthenes for a nights lodging with her, he answered, Non emam tanti poenitere.
• b 1.290

  Acts 19. and 20. 16, 17.
• c 1.291

  Bayne. See Ephes. 5. 18.
• * 1.292

  See Phil. 4. 16.
• d 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 honoro & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus▪ q. d. cultor Dei vel honorans Deum. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magni aestimo, in pretio habeo, honoro. Pasor.
• e 1.294

  Plena roboris & lacertorum est tota Epistola, & singulis ejus verbis mirifica quaedam argu∣mentandi vis la∣tet recondita. Scultetus.
• f 1.295

  Duplex dubi∣tatio de hac E∣pistola fuit, una de auctore, altera de authoritate ejus. Bellarm. l. 1. de verb. Dei. c. 17.
• * 1.296

  Vide Drusium ad titulum ad Hebraeos. De side est, Epi∣stolam ad He∣braeos esse Scri∣pturam Canoni∣cam. Cornel. a Lapide. D^r Fulk against Martin. Multo facilius dicere, quis istius Epistolae non sit Author, quàm quis sit Author. Cameron. Tomo tertio praelect. in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem. Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo, quam firmis Argumentis persuasi simus alium esse Auctorem. Calvinus in Epist.
• * 1.297

  It hath pleased the Spirit of God in wis∣dom to conceal from us the names of the Authors of some Books, both in the Old and New Testament; God would have us believe his Word, though we know not the Authors, it is written by the Spirit of God, though we know not whose hand God guided. D^r Hols∣worth on Luk. 22. 11, 12.
• g 1.298

  Sciebat nomen suum invisum Hebraeis esse, quamvis ad fidem jam conversis, propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat: cujus legis illi adhuc aemulatores erant, Actorum vigesimo primo. Bellarminus ex Hieronymo haec citat. l. 1. de verbo Dei▪ cap. 17. Vide Bezam in titulum illum, Epistola Pauli Apostoli ad Hebraeos. Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur. Beza. Compare 2 Pet. 3. 15. with 1 Pet. 1. 1.
• * 1.299

  Other Books have no name prefixed, and yet they are certainly belie∣ved to be Ca∣nonical, as Iob, Iudges, Ruth, Chronicles.
• h 1.300

  Epistola Pauli ad Hebraeos He∣braico, id est, sermone tunc in Syria usitato scri∣pta fuit, & ab alio versa, quem quidam Cle∣mentem fuisse volunt, alii ali∣um. Salmasius de Helenistica.
• i 1.301

  Waltherus in officina Biblica & Bellarminus ubi supra.
• k 1.302

  Jun. Parallel. lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Bibli∣cam.
• l 1.303

  Epistolae alio∣rum Apostolorum Catholicae dicun∣tur, quia genera∣tim ad omnes ••i∣deles & in omnes quasi mundi partes missae sunt, & ista inscriptione à Paulinis distinguuntur, quae vel ad certas Ecclesias vel ad certos homines missae fuerunt. Rivetus in Catholico Orthodoxo.
• * 1.304

  Hieron. Epist. Fam.
• * 1.305

  M^• Pemble on Justification. Sect. 6. ••. 1.
• m 1.306

  This may be seen in the Har∣mony of Con∣fessions.
• n 1.307

  Rivet. Iesuit•• vapulans, c. 9.
• * 1.308

  Waltherus in officina Biblica.
• * 1.309

  Sect 281. Waltherus also in officina Bibli∣ca holds it Ca∣nonical.
• o 1.310

  Rainoldus de lib. Apoc ••om. 1. praelect quarta. Vide etiam pr••o∣lectionem ter∣tiam.
• p 1.311

  As Eusebius and Ierom wit∣nesse.
• * 1.312

  Chap. 1. 11, 13.
• * 1.313

  Eusebius l. 2. 24 & 3. 21. Zanchy hath done well on the first Epi∣stle, Calvin on all three.
• * 1.314

  Irenaeus, Ter∣tullian, Athana∣sius. Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno.
• * 1.315

  It is reckoned among the Ca∣nonical books, and cited by A∣thanafius, Ter∣tullian, Cyprian, Origen, Ierom, under Iudes name. Iohn neither in his Epistles nor Revelation cals himself an Apostle. This short (yet General) Epistle was written the last of all the Epistles, and is therefore called by some Fasciculus. It was written by Iude the brother of Iames, and Kinsman of Christ, he lived longer then all the rest of the Apostles save Iohn. Besides the Dedication and Pre∣face, it contains two things, 1. Warnings of the Church against false Doctors. 2. Woes against false Teachers.
• q 1.316

  Vocatur ist•• liber Apocaly∣psis seu Revela∣tionis, quia in eo continentur ea quae Deus reve∣lavit Ioanni & Ioannes Eccle∣siae. Ludov. de Tena. Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot ••habet Sacrament•• quot verba. Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 teste. Hieronymo soli Scripturae est proprium & apud Ethnicos non usitatum, sonat revelationem earum rerum, quae prius, non quidem Deo, nobis autem occultae & minus manifestae fuerunt.
• * 1.317

  Peculiare est Iohanni prae re∣liquis librorum N. T. Scripto∣ribus Filium Dei vocare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei ••n hoc libro Apoc. 19. v. 13. Gerardus, Waltherus.
• * 1.318

  Vide Bezae Pr••∣legomena in A∣pocalypsin.
• * 1.319

  Non illud rece∣ptum est quod ex verbis Apocal. cap. 20. collige∣runt Chiliastae, qui ab Ecclesia explosi sunt ut Haeretici, Sanctos nempe in terris cum Christo regnaturos annis mille. Rainold. de lib. Apoc. Tom. 2. Praelect. 131.
• r 1.320

  M^r Selden of Tithes, cap. 1: ex Bodin. Meth. Hist. See Moun∣tag. against him, c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus i••tactam se relinquere fatetur Lutherus, quod dubiae sit interpretationis & arcani sensus; in qua etsi periculum sui multi hactenus fecerint, nihil certi ta∣men in medium protulisse. Zepperus.
• * 1.321

  M^r Perkins on the first three Chapters.
• * 1.322

  Consectaries from the Books of Scripture.
• * 1.323

  See Luke 1. 69, 70. Acts 3. 18▪ & 10. 43.
• * 1.324

  ••otum vetus Testamentum rejiciebant Ma∣nichaei, tanquam à Deo malo profectum. Duos n. illi Deos im∣piè singebant, quorum unus bonus, malus alter esset. Whitakerus de Scripturis. Libri digni qui abscondantur magis quam qui legantur. Athanas. in Synops. Sac. Script.
• * 1.325

  Stephen Act. 7. 42. cites a book of the twelve lesser Prophets, and so confirms the authority of them all, being in one volume. Luke 16. 29. Vide Whitakeri controv. 1. quest. 3. c. 3. p. 210.
• * 1.326

  The History of Susanna, Dan. 13. and Bel, cap. 14. and the song of the three Children, Dan. 3.
• * 1.327

  Ezra is ac∣counted by some as the A∣pocrypha of the Apocry∣pha, because it was never owned for Canonical, either by the Jewes, Romish Church in general, or Protestant Writers.
• * 1.328

  The Apocry∣phal Books are either purer, as Syrach, Wisdom, B••••••ch, the first of Maccabees, and the prayer of Manasses: or more impure, as the rest, Toby, Iudith, the second of Maccabees, the supplement of Esther and Daniel.
• * 1.329

  Nos quidem non negamus horum librorum pleros∣que, Sapientia•• praesertim & Ecclesiai••icum esse valde bonos & utiles, & omnibus Tractationibus praeserendos; sed propriè & per excellentiam Cano••icos esse, & i••sallibi∣lis veritatis, è quibus sirma ducantur argumenta, id verò inficiamur. Rainold. de lib. Apoc. praelect. 6.
• * 1.330

  See M^r Light∣foot on Luk. 1. 17. p. 5. & 6. Acts 6. 1. & 9. 29. & 11. 20. Solebant pueri praeparari & ex∣coli (ad audien∣das sacras Scri∣pturas) libris Sa∣pientiae & Ec∣clesiastici, quem∣admodum qui purpuram volunt, prius lanam in∣siciunt, ut in quit Cicero. Rainol. de lib Apoc. tom. ••. praelect. 18.
• * 1.331

  Chamier. de Canonc l. 4. c. 2. Musculus, Waltherus.
• a 1.332

  Because they were the Scri∣ptures of the Prophets, Rom. 16. 26. A Pro∣phetical speech, 2 Pet. 1. 19, 20. and Luk. 1. 70. and 16. 39. and 24. 27, 44, 45.
• b 1.333

  These Books in question were never admitted into the Canon of the Jews, they are not comprehended under Moses and the Prophets, as Iosephus (contra Ap l 1.) Hieron. in prolog•• Gal. Origen. (in Psal. 1.) Epiphanius (de pond. & mens.) testifie, as Sixtus Senensis and Bellarmine confesse. Sapientia quae vulgo Salomonis inscribitur, & Iesu filit Sirach liber, & Judith & Tobias, & Pastor non sunt in Canone. Hieron. praefat. in lib. Reg.
• c 1.334

  Eus. Hist l. 3. c. 10. Aug. epist. 3 & 59.
• * 1.335

  Euseb. Eccles. hist l. 5. c. 8.
• * 1.336

  Whit. de Scrip. controv. 1. q. 1. c. 5, 6.
• d 1.337

  Luk. 24. 44.
• * 1.338

  Aug. cont. Fau∣stum. l. 33. c. 6. Bellar. de verbo Dei, l. 1. c. 10. Iosephus, Ierom, Origen.
• * 1.339

  Duo genera causarum sunt ob quas libri Apocryphi sunt à Canone reje∣cti; unum externum, alterum internum. Externae causae sunt, authoritas Ecclesiae decernentis, tum ipsorum autorum qualitas; quippe qui ejusmodi non fuerint ut fidem merereutur. Internae sunt, quae ab ipsorum librorum examine diligenti desumuntur, primum stylus, deinde res ipsae, nempe vel fabulosaevel impie. Chamier. de Canone, l. 7.
• e 1.340

  He craves par∣don of his Rea∣der, which is not fitting for the holy Ghost.
• f 1.341

  Aug. controv. 2. Epist. Gauden∣tii. c. 23.
• g 1.342

  Chap. 6. 9. That the heart and liver of a Fish, broiled upon coals, doth drive away the Devil from man or woman, that he shall trouble them no more, contrary to Mat. 17. 21. See Euseb. l. 4. hist. c. 26. & l. 6. c. 25.
• h 1.343

  Car••w. in his Preface to the Confutation of the Rhemish Testament.
• * 1.344

  Est duplex Canō fidei, morum: The Jews reje∣cted the Apo∣crypha à Cano∣ne fidei, the Church admirs it into Canonem morum. They are given us to be read, Non cum credendi necessitate, sed cum judicandi li∣bertate. Austin.
• * 1.345

  Ierom and Augustine.
• i 1.346

  Florentinum & Tridentinum concilium, ne mi∣hi objeceris, qui∣bus ego nec tene∣ri nec urgeri vo∣lo: antiquiora sa∣niora, sanctiora desidero. Whi∣tak. cont. Stapl. Florentinum concilium habi∣tum est ante an∣nos 150. & Tridentinum atate nostra, cu∣jus habendi ea ratio ac consili∣um fuit, ut omnes Ecclesiae Papisti∣cae errores stabi∣liret. Eram haec duo non legitima Christianorum concilia, sed Tyrannica Antichristi conventicula ad oppugnandam Evangelii veritateni instituta. Whitak. controv. 1. q. 1. c. 4. de Scripturis. Reus extra provinciam producendus non est; ibi n. causa agenda ubi crimen admissum est. See the Re∣view of the Councel of Trent, l. 1. c. 3, 4, 5, 6, 7, 8, 9, 10. And B. Iewels Epistle concerning the Councel of Trent at the end of that History, and D^r Featl••ys Case for the Spectacles, c. 1. p. 23, 24. Rex Christianissimus negabat se habere hunc con∣sessum (viz. Conc. Trident.) pro O••cumenica & legitimè congregata Synodo, sed magis pro conventu privato. Thuanus Tom. 1. hist. l. 2. p 601. Concilium tot acclamationibus ebuccinatum & sub annulo Piscatoris tam solenniter firmatum, non admiserunt Galli, nec magni fecerunt doctiores è Pontificiis: aliqui refutarunt, Kemnitius, Gentiletus, Calvinus ex parte Historiam ejusdem edidit, Paulus Suivius Venetus, technas aperiit Gallus, à D. L. anglicè redditus Orat in eohabitae uno prostant volumine è quibus pat••at, non ad lites componendas, sed ad Christianis imponendum conductos, & seductos fuisse tot doctos à Pontificibus, in hoc ultimo ab illis probato O••cumenico. D^r Prid. Concil. Synops. c. 5.
• k 1.347

  Sleidan. l. 23.
• * 1.348

  This Councel was not Gene∣ral, divers Kings & Na∣tions protested against it, viz. The King of England, and the French King, and would not send their Bishops and Embassadors to it. B. Carleton.
• * 1.349

  In Prologo Ga∣leato, l. 6. c. 18.
• a 1.350

  Authentieum est quod ex se fi∣dem facit, sua authoritate niti∣tur, ab iis de quo∣rum authoritate constat compro∣batur. To be authen∣tical is to have authority of it self. Respectu mate∣riae in sacris illis libris contentae, caelestis nimirum doctrinae, versiones omnes fideliter & cum accuratione factae dici possunt au∣thenticae, non respectu ••ormae, seu verborum & phraseon quibus doctrina illa fuit primùm scripto tradita; hoc enim respectu soli textus originarii Graecus & Hebraeus sunt revera 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divini, authentici, quia illi soli sunt à spiritu Dei immediatè Prophetis & Apostolis dictati. Capel. Crit. Sac. l. 6. c. 5.
• b 1.351

  Hebraeis ••••ae∣cisque textibus concedatur uti∣litas maxima, laus maxima, exemptio de 〈…〉〈…〉 corrupt••••••s absolutissima: •••• vehementey approbo. Morinus in epist. ad Diatribeu.
• c 1.352

  Latina vetus vulgata editio in publicis le∣ctionibus di∣sputationibus, praedicationi∣bus & exposi∣tionibus pro ••uth••n••ica habeatur, & nemo illam rejicere quovis protextu audeat, aut praesumat. Concil. Trident. Sess 4. decret•• 2^do. Pr••••••gi••sum certè decretum & cujus cordat••ores Ponti••icios & tunc cum illud ••uderetur pudu••rit, & etiamnum dispudet, ••••••••ma Antibarb. Bibl.
• * 1.353

  Iunius.
• d 1.354

  Nec obstat, quae∣dam in. Ieremia, Daniele & Ez∣ra, idiomate Chaldaico co••∣••ignata esse, e•• n lingua ab He∣braea inflexione saltem differt, & ab eadem tanquam matre, nascitur, ac de∣mum post captivitatem Baby lon••c••m Iud••is coepit esse famili ••ris. Waltherus in offici••a Biblica. Sciendum quippe est Danie∣lem maxime & Ezram Hebraicis quidem literis, sed Chaldaico sermone conscriptos, & unam Hicremiae pericopen, Iob quoque cum Arabi•••• ling•••• plurim••m habere societatem. Hieron. Praefat. in Da••. Qu•• omnes scripserunt Hebraicè, praeter Danie∣lem, qui secundo & d••inceps quinqae capitibus Chaldaicè exponit r•••• in Chaldaea gestas: praeterque Ezram, qui capite quarto ac deinde usque ad octavum decre••a regum Persicorum Chaldaicè resert. Una etiam sententia verbis Chaldaeis exprimitu, Hierem. 10. cap. per mim••sin Assyri•• dialect••. Pa••c••••e quoque dictiones in Iob ponuntur Syris & Arabibus concedendae Bibli••nder de op••i••o genere explica••di Hebr••ica. 〈◊〉〈◊〉 Jun. in Dan. 7. & prelog. ••n Dan.
• c 1.355

  Singulae ver∣siones habe••t su∣as taudes, suas labes. Amama Antibarb. Bibl. l. 2. c. 1.
• * 1.356

  Multo purior (inquit ipse Hieronymus) manat fontis un∣da, quam fluit ri∣vuli aqua. See M^r Vines on 2 Pet. 2. 1. p. 67, 68.
• f 1.357

  The accurate inspection of the Hebrew Bible teacheth which Translation hath most exactly exprest the meaning of the holy Ghost.
• g 1.358

  Targum Chal∣daicè significat Interpretatio∣nem, item Para∣phrasin, quando non tam verba quam sensus ex alia lingua red∣ditur. significatio hujus vocis est generalis, ad omnes linguas se extendens, sed tamen usus jam obtinuit, ut per Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligatur solum Chaldaica Bibliorum Vet. Testamenti translatio. Helvicus de Chald. Paraph. Nomine Targum non significatur semper Chaldaeus Para∣phrastes, verum eo vocabulo Interpretem in genere notant. Rainoldus de libris Apocryphis tomo 1. cap. 82. Vide Schickardi Bechinath, &c. Et Capel. Critic. Sac. l. 5. c. 1. Ista Targum 1. Translatio, est tantae auctoritatis apud Iudaeos quod ne∣p••andissimum est eis ei contradicere. Porcheti victoria adversus Hebraeos, parte 1. c. 2. Abrahamus princeps Patriarcharum, natione Chaldae••••, omni disciplinarum genere, praesertim verò Mathematicarum, non tantum excelluit, sed ••••s quoque Aegy∣ptios in lingua Chaldaea doc••it. Daniel & Esdras magnam partem Chaldaeè conscripti crant. Waserus Praefat. ad Gramma∣ticam Syrain. Vide plura ibid. Lingua Chaldaica Hebraeae omnium vicinissima, Teste Mercero & Wasero.
• * 1.359

  Vide B••xtorf. de Abbreviat. Heb. p. 106, 107.
• * 1.360

  Ea lis adhuc sub judice haeret, Ebraeaue au Chaldaea fit re∣liquarum mater▪ & certè Chal∣dai pro sua non levibus militant argumentis. Erpenius. Observa quaso pie & Christiane lestor, à Para∣phraste nostro expresse hic poni nomen M••ssiae, qui per vocem Hebraicam Schilo intelligi∣tur, quod certè multum facit pro tutanda confir∣mandaque fide ac religione nostra Christiana, contra impudentes quosdam Iudaeos, qui impiè contendunt hunc locum non esse de Messiah se•• Christo intelligendum. Ideoque variis stultis, frivolis, tortis & impiis expositionibus conantur nobis eum obscurare. Fagius Annotat in Paraphras. Chald in Pentateuch. Vide plura ibid.
• * 1.361

  Illud solum considera, terrori Iudaeis eos Christia∣nos esse, qui in Thargum & Rabbinis mediocriter versati sunt; non enim ignorant, pleraque hodierni Iudaismi fulera in iis vebementissimè concuti, imò convelli. Quo magis doleo haec utilissima studia adeo iis in locis jacere, ubi Iudaei catervatim habi∣tant. Amamae consilium de studio Ebraico bene instituendo.
• i 1.362

  Livelie in his Chronology of the Persian Monarchy. Chal∣daica lingua in Vet. Test. periude ut & Syra in Novo, purior longè est, quàm ea quibus Paraphrases Chaldaicae conscriptae sunt. Waltherus. Talmudh propter ejus magnitudinem nunquam legit Hieronymus, ficut nec Targum ob Syrae linguae imperitiam. Wakfeld. orat de laudibus & utilitate trium linguarum Arab. Chald. & Heb. The Rabbins generally however they inter∣pret Siloh, confesse it notes the Messiah. Ioh. Isaac. l 2. contra Lindanum.
• * 1.363

  Targum, hoc est Paraphrasis Onkeli Chal∣daica, in quinque libros Mosis ex Chaldaeo à Pau∣lo Fagio versa; quibus adjecit breves doct as∣que annotationes. Melchior Adamus in vita ••agii.
• * 1.364

  Rainoldus de lib. Apoc. Helvicus.
• * 1.365

  〈…〉〈…〉
• n 1.366

  〈…〉〈…〉ow••s 〈…〉〈…〉. ••. 〈…〉〈…〉apel. 〈…〉〈…〉 l. 4. 〈…〉〈…〉uitur; Apostoli usi sunt ca editione, Ergo ost authentica sive divina. Nam Paulus usus est etiam propha∣〈…〉〈…〉rum testimo••••is, qui tamen propterca non sunt Divini. Caeterum quia scripserunt Graecè Apostoli, facilè usi sunt c〈…〉〈…〉 tum sola 〈…〉〈…〉raecis crat cognita. Chamier. Non ideo Apostoli in citationi••••s suis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L. X. X. tran••••ationem Grae∣〈…〉〈…〉 sunt, quod eam existimarent esse divinam, & •• Dei Spiritu immediate profectam, sed quòd ••am ad fidei & mo∣〈…〉〈…〉ctrinam quod attinet, sinceram satis esse nossent, quodque •••• esset maximae ••••••i Iudaeos auctoritatis, quam repudi••r•• 〈…〉〈…〉e, nulloque co ore aut prae textu posse••t, ••••po•••• à viris Iud••is, 〈◊〉〈◊〉 ••erme ante Christ〈…〉〈…〉 apparatu, procurante summo Iudaeorum 〈◊〉〈◊〉 adorn••••••m. ••••••pel. Cri••••••. Sac. l. 4. c. 18.
• * 1.367

  〈1 line〉〈1 line〉.
• * 1.368

  〈…〉〈…〉.
• * 1.369

  Syriaca lingua quasi proles quae∣dam est Hebrai∣cae & ••haldai∣cae linguae: He∣braei siq••idem, qu•• usque ad ca∣ptivitatem Ba∣byloni••am He∣braicè solum, id est, lingua sua loqui consueve∣rant, cum abdu∣cti essent in Ba∣bylonem, caepe∣runt oblivisci linguam propri∣am, & addiscere alienam, id est, Chaldaicam, quia tamen non perfectè eam pronunciare pote∣rant, & semper aliquid ex He∣braica retine▪ bant, factum est, ut lingua quae∣dam tertia nasce∣retur, Syriaca, dicta à regione. Bellarminus. Modum in scribendo à dextra versus ••inistram introrsum omnes Populi orientales sequuntur exceptis Aethiopibus qui à sinistra dextram versus scribunt. Waltherus.
• p 1.370

  Piscator. Schol. in loc. & Walther. in officina Biblica. Novi Testamenti Syram editionem magni faciunt omnes docti. Chamier. Lingua Syriaca servatoris nostri ore sancti∣ficata est, cui, dum in terris versaretur, vernacula fuit atque domestica. Waser. Praefat. ad Grammaticam Syram. ••ingua Syra hodiè Antiochena & Maronitica dicitur, à locis, ubi ea oreberrimi inter i••colas est usus. Est enim haec ex Hebraea & Chaldaea conflata coepit{que} circa Cyri, Persarum Monarchae tempora, aut non ita multo post, regnante videlicet Dario Histaspis F. Post servatoris aetatem primostatim nascentis Christianismi saeculo, vel ab Apostolis ipsis, vel à Discipulis corum, Paraphrasis Syra in Novum Testa∣mentum erat conscripta. Cujus praestantissimae Paraphrasoos antiquitatem cum incorrupta sermonis elegantia, tum defectus Epistolae Petri II, Iohannis II, & III, Sancti Iudae, Apocalypscos, & accusationis adulterae apud Iohan, quae ipsa apud ••hrysostomum quoque, Theophylactum & Nonnum desideratur, sa••is superque confirmant. Waser. ubi supra. Antiquissimum illud monumentum, nec unquam satis laudatum, versio Syriaca. Fuller. Miscel. Sac. l. 3. c. 16. Vide Fuller. Miscel. Sac. l. 3. c. 20.
• * 1.371

  The Arabick Testament was set out by Er∣penius. Erpenius saith, the Arabick is ancienter then the Syriack. Walther. in of∣ficina Biblica.
• q 1.372

  Orat. 1. de ling. Arab. dignitate. De lingua Ara∣bica agitur, Act. 2. 11. Arabism is referti sunt Scri∣pturae libri Poe∣ticl, Iobi maxi∣mè, ut pridem observavit Hie∣ronymus, Bo∣chartus Geogr. Sac. par. 1. l. ••. c. 15.
• * 1.373

  Epeni us orat. prima & secunda de Ling. Arab. dignitate. Mr. Cudworth cals Mr. Selden the glory of our Nation for oriental learn∣ing.
• r 1.374

  Qui ex Hebrea lingua Scripturas in Graecam verterunt numerari possunt. Latin•• autem nullo modo. August. de doctrina Christina l. 2. c. 11.
• s 1.375

  Maldon. ad Luc. 16. 1. & Estius ad 1 Cor. 5. 6. & ad Ephes. 1. 10.
• t 1.376

  Hieronymus Latinitatis auctor est non contemnendus, qui in omnibus scriptis suis sermone utitur grammatices puro. Quam barbara contra sit versio vulg. res ipsa loquitur, ut v••••rum sit Iesuitas elegantiae Latinae aliàs studio••issimos, vulgatam illam. translationem vel hoc nomine non improbasse. Waltherus •••• o••••i••ina Biblica.
• * 1.377

  Vide Whit••kerum de Scripturis Quoest. secund. controversiae. Cap. Sexto. & Waltheri officinam Biblicam.
• * 1.378

  Clarissimus vir Joh. Dioda∣ti in aureis suis Annotationibus, q••as versioni suae Italicae (ope∣ri profecto nun∣quam satis lau∣dando) Biblio∣rum annexuit Ved. Rationale. Theol. l. 2. c. 6.
• u 1.379

  Bellarm. l. 2. de verbo ••••i c. 2 and ••hemists Preface before the New Testament.
• x 1.380

  Fateor equi∣dem & à me dissentiet opinor, nemo, Apostolorum & Prophetatum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 regulam esse & amussim ad quam versiones omnes exigendae sint. Morinus exercit. Bibl. l. 1. exercit. 1. c. 1.
• y 1.381

  Scriptura He∣braea in U. T. & Graeca in N. T. ab Hierony∣mo rectè vocan∣tur fontes veri∣tatis.
• z 1.382

  In Ecclesia Christiana nulla unquam suit Editio authenti∣ca, excepta He∣braica veteris, & Gr••ca No∣vi Testamenti. Nam id opinor in ecclesiae catho∣lica dicendum est authenticum, quod apud omnes authoritatem ha∣bet, Chamierus.
• a 1.383

  Rivetus in Catholico orthodoxo. Scriptura dupliciter intelligitur; vel enim significat ipsam literarum picturam & sic accipitur Exod. 32. 16. vel res ipsas, quae significantur per eas voces ut Matth. 22. 25. Aeque Biblia Sacra nuncupantur codices illi qui passim circum∣feruntur Latinè, Gallicè, Chaldaicè, Syriacè; ac qui Hebraicè & Graecè, ••••it longè alii sint literarum ductus & syllabarum compositiones. Chamierus de Canone l. 9.
• b 1.384

  D•• doctrina Christiana l. 2. c. 11. Si transla∣tio ab originali dissentit, ei lin∣guae potius cre∣dendum est unde in aliam per in∣terpretationem facta est transla∣tio. Augustinus l. 15. de Civitate Dei c. 3.
• c 1.385

  Hieronymus & coaevus ei Augustinus dif∣ficultatibus obortis, jubent in versionibus nos rec••r••re ad ipsos fontes, Erpenius.
• d 1.386

  B••llarm. lib. 2. de v••rbo Dei cap. 7. Morinus exercit. Bibl. l. 1. exercit. 1. c. 2. 3. 4.
• e 1.387

  As Canus l. 2. c. 13. de locis Theologicis Lindanus. l. 1. c. 11. de optimo genere interpret.
• * 1.388

  Notissimum est, nulla in re suisse Iudaeos tam curiosos, pios & religiose observantes, quam ut Biblia sua casta, pura, inviolata{que} conservarent. Nam illud man∣datum Dei, quod Deut. c. 4. v. 2. legitur, non solum de quinque Moysis libris dictum esse interpretantur, sed in universum de omnibus li∣bris & verbis quae per spiritum Sanctum Pro∣phetae Iudaeis Communicarunt, intelligunt. I••super multis ab ipsis Iudaeis sancitum est legibus, eum, qui aliquid in Bibliis mutet, peccatum committere inexpiable. Quin & hoc ad jecerunt: siquis velex ignorantia & impietate unum vocabulum mutet, ne totus propterea mundus p••reat, & in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vertatur, periculum esse. Has autem sententiae suae causas adduxerum, quod credant Deum Opt. Max. propter solam Scripturam sacram (quam ipsi opinionem variis modis probant) hunc mundum creasse. Iohanues Isaacus contra Lindanum l. 2. p. 66. 67. 68. Vide Wakfeld. Syntagma de Hebraeorum codicum in corruptione. Ab hoc mendo praeservavit Deus locum Gen. 3. 15. ubi primum de Christo Evangelium, ubi in omnibus Ebraicis Bibliis, nullo omni∣no codice excepto, mansit masculinum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum vau mavet ergo Deo solida Laus, & sontibus debitum aestimium. Amams disserta. de K••ri & Khetib. Tu illos accede, & urge disputatione; ducenta tibi argumenta ex Bibliis contra illos suppe∣tunt, quae in textu Hebraeo clariora & dilucidiora, quam ulla conversione inven••untur. Id. ib p. 77.
• * 1.389

  R. Ben. Maimon saith, If in the copying of the Hebrew Bible, one letter were written twice, or if one lttter but touched another, that Copy was not admitted into their Synagogues, but onely allowable to be read in Schools and private families. Masora est doctrina critica, à priscis Hebraeorum sapi••ntibus, circa textum Hebraeum sacrae scripturae, ingeniosè inventa, qu•• versus, voces, & literae ejus numeratae, omnisque ipsarum varietas notata, & suis lotis cum singulorum versurum recitatione in∣dicata est, ut sic constans & genuina ejus lectio conservetur, & ab omni mutatione aut corruptione aeternum praeservetur, & valide praemuniatur, Buxtorsii Tiberias, c. 2.
• f 1.390

  Paucissimi ex Antiquis patri∣bus Linguae Hebraicae periti fu••runt, Graeci Graece, Latini Latinè scripse∣runt: Et omnes, exceptis Origine & Hieronymo, Linguae Hebra∣icae imperitissi∣mi, Graecis & Latinis interpre∣tationibus, quas ad manus habue∣runt, contenti fuere, adeo ut D. Hieronymus de Origine scri∣bat, illum He∣braeam linguam contra aetatis gentis{que} suae naturam didi∣cisse. Buxtorf de Punctorum Antiquitate & Origine parte prima c. 11.
• g 1.391

  Non potu••runt Iudaei Scriptu∣ras corrumpere. Augustinus ex exemplarium Bibliorum multitudine id probat l. 15. de Civitate Dei cap. 13. Absit (inquiens) ut pruders ali∣quis Iudaeos cujuslibet perversitatis atque malitie tantum potuisse credat in codicibus tam multis, & tam longè latèque dispersis. Potissima ratio à fingulari providentia divina deducitur. Glassius l. 1. Tract 1. de textus Heb. in V T. puritate. Sect. secunda,
• h 1.392

  Amama Antibarb. Bibl. l. 1.
• i 1.393

  Ipse Bellar∣minus fatetur, ex Textu Hebraeo Iudaeos sortius constringi & vexari saepius posse, quam ex versione latina. Iudaei relique∣runt in suis le∣bris quae maxi∣me pro no∣bis contra ipsos faciant, i. e. Quae mysterium Trini∣tatis comprobant, qua cum Iudaei nihil habent commune, & de Christo testimonium perhibent, Hieron. Si falsandi aliquem locum Iudaeis Causa unquam fuit, certè Esaiae cap. 53. in quo ita de Christi, Domini nostri morte ac passione Esaias vaticinatus est, ut ejus coram spectator fuisse videatur. At totus iste lo∣cus integer relictus est, habetque in Hebraeo codice prorsus, quomodo in Graeco & Latino, Muis de Heb. Edit. Author acver.
• k 1.394

  Lib. 2. contra Lind p, 82.
• l 1.395

  Quid illustrius de Christi Messiae nostri dici potest exhibitione, quam istud Esa. 5. 7. Esa. 9. 6. Quid de passone ejus accerba & resurrectione gloriosa splendidus dici potest, quam quod in Esa. 53. cap. dicitur, item{que} in Psal. 22. Nec tamen corruptelam vel his, vel permultis aliis Scripturae locis ullam fuisse à Iudaeis illatam deprehendere possumus Glas. Philol. Sac.
• m 1.396

  L. 2. de verbo Dei c. 2.
• n 1.397

  Aliis occur∣rendum videtur, qui zelo quidem bono, sed nescio an secundum scien∣tiam, omni••o contendunt, Iudaeos in odium Christianae fidei studiose depravasse & corrupisse multa loca Scripturarum. Bellar. de verbo Dei l. 2. c. 2. If the Old Testament be corrupted, God gave it not, for Gods providence would keep pure all Books he would have continued. Broughton.
• o 1.398

  Nullum habet Lindanus argu∣mentum, quod vel faciem quan∣dam veritatis habeat praeter hoc. Ut verita∣tem fateamur, hoc vocabulum ab annis decem non parum nos torfit, maxi∣mam{que} suspicio∣nem praebuit, ut omnino corrup∣tum esse crede∣remus. Iohannnes Isaacus contra Lind. l. 2 p 102 Ego profectò ausim praestare praeter locum Psalmi 22. in totis Hebraeis Codicibus inveniri nihil, quod optimam, Cohaerentem▪ ••iam & Christanae fidei prorsus congruentem non habeat sententiam. Muis de Hebraicae editionis authoritate ac veritate. Voici l' unique lieu, en tout l' Hebrieu, qui semble aveir apparence d•• r••i∣son, pour faire penser à une malici••use entreprinse de Iuiss. Benedict. Turretin response à la Preface de Coton. Nul∣lus, Deum testor, veteris instrumenti seu doctrinae codex Hebraicus, quem variis in regionibus videre potui, sive is vetustissi∣mus ac integerrimus, Scriptus ac membranaceus fuerat, sive impressus & papyriceus, etiam regulatus, & artificioso judicio seu subtili consideratione castigatus ac correctus, Caru, id est soderunt, habebat, sed omnes ad unumus{que} Caa••i, id est, quasi Leo, Wak∣feld. Syntag de hebraeorum codicum incorruptione. Caari his extat, & sub duplici significatione, semel Psal. 22. 17. & i••••∣rum Isa. 38. 13. ubi cùm abs{que} ullo dubio & contradictione propriam significationem, Sicut Leo, obtineat, necessariò in Psalmo ali••m significationem habebit, quod invictum est contra Iudaeos argumentum, aliquid peculiare ibi in ista voce latere, & aliter illic omnino explican••um esse quàm in Isaia. Buxt. Clav. mas. c. 1. vide Hotting. Thes. Philol. l. 1. p. 191.
• * 1.399

  Readings are eight hundred fourty eight in the Hebrew, where the Text and the Mar∣gent are both pure and from God. Our Lords Family by Broughton.
• p 1.400

  Vide River. in Comment. & Glassium in Philol. Sac. The Chaldec Paraphrast agrees with the Hebrew. Profectò haec res, ut ingenuè fatear, me quo{que} aliquando tor••it. Amussis, quae funiculo constat, non omnino voce caret, siquidem architecti & alii artifices, quando aliquid signare aut me∣tiri volunt, dum amussim vel funiculum extendunt, & deinde mittunt, sonum quendam edere Consueverunt. Isaacus Le∣vita lib. 3. contra Lindanum. Illa Coelorum linea, vel ut Tremellius transtulit, Delineatio, id est illa Machina, structuraque orbium Caelestium, quodammodo ad amissim expolita, infinitam artificis Potentiam, sapie••tiamque praedicat. Whitakerus.
• p 1.401

  Vide River. in Comment. et Glassium in Philol. Sac.
• * 1.402

  Isaiae undecimo, est in Hebraeo vox Netzer quae alludit ad Nazaraeum, imò est ab eadem ra∣dice; proinde po∣terit, si quis ve∣lit, eo referri; aut certè non erit versio sed allu••io. Itaque melior eo∣rum videtur sen∣tentia qui indi∣catum potius censent decimum tertium caput Iudicum, ubi praedicitur Sam∣son futurus Na∣zaraeus: fuisse enim Illum ty∣pum Christi ne∣mo dubitat. Chamier. Tom. 1. de Canone. lib. 13 cap. 8. Ex Isai. 11. 1. & Zach. 6. 12. Commodissimè videtur posse exponi. Casaub. in exercitat.
• r 1.403

  Omnes Interpretes locum illum à Matth. citatum ad ea quae scrip••it Zacharias re••ulerunt, nec aliqui eorum de omisso aliquo Ieremiae Prophetico libro cogitarunt. Nisi quod unus est inter Iesuitas qui locum existimat ex duobus conflatum, nempe ex Ieremiae cap. 32. & Zach. cap. 11. & hoc esse usitatum in Scriptura exemplis probat, ut cum verba & testimonia duorum sunt, aut altero omisso alterius tantum nomen exprimatur, aut totum testimonium, quasi unius tantùm esset, significetur. Haec Ie••uita Sanctius (in Zach cap. 11. Hieronymo baec maximè placit solutio, quam Baromus amplectitur, ut & Iansenius, Mald••natus, & Suarez, Matth••um suo more tantum pos••isse quod dictum est per Prophetam, ab aliquo autem in margine scriptum fuisse Ieremiam, quod postea Scriptorum incogitantia inter textum irrepserit. Ad hoc facit quod in Syr•• versione nomen Prophetae omittitur. Rivetus in Catholico Orthodoxo. Citantur sub nomine Ieremiae, vel quia Za∣charias ea à Ieremia, cujus discipulus fuerat, acceperat, vel quia idem binominis fuit, pr••sertim, cum utriusque nominis sit ••adem significatio. Id. ibid.
• * 1.404

  Ieremiah and Zachariah dif∣fer not much in significatiō, one signifieth the commemo∣ration of God, the other the exaltation of God.
• * 1.405

  Hic nodus vetustissimos quosque interpretes torsit. Beza. In literarum compendiis facile potuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutari. Rivetus. Aliqui dicunt esse errorem calami & librariorum indiligenter oscitanterque exem∣plaria sibi proposita aut legentium aut exseribentium, ut si quis hîc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 legerit, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quam sententiam Syrus & Arabs videntur consirmare. Sed vetustas ipsa consensus omnium & exemplarium, quae jam olim versata sunt in Patrum Orthodoxorum manibus, videtur nobis meritò hoc defensionis genus ex••or∣quere; quod etiam agnovit memoria sua Hieronymus. Junius in Parallel. Vide Sixti Senensis lib. Sextum Annotat. 131.
• * 1.406

  Non exhibetur nobis semper & ubique in hodi∣erno textu He∣braeo prima atque vetustissima quae in ipsis S. Sri∣ptorum fuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 co∣dicibus lectio, sed quae fuit om∣nium omnino in universum libro∣rum sors & con∣ditio) humana fragilitate in transcriptione tot exemplarium quae alia ex aliis, tam longo tot saeculorum curriculo, descripta sunt ab hominibus errori & lapsui obnoxiis, irrepsit in sacros co∣dices, qui j••m exstant, multiplex varia lectio, quae manifestam arguit Codicum, iis in locis, in quibus invicem discrepant, à primi•• autographis dissensionem atque discessionem. Capel. Crit. Sac. l 6. c. 1. Vide l. 5. c. 11. Sect. 6.
• s 1.407

  The Greek Scholiast, Oe∣cumenius, so read Chrysost. Theophylact. and Basil. See Par. in loc. Franciscus Lu∣cas testatur se sex Graecos co∣dites vidisse in quibus esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Beza asserit ita legi in probatissimis quibusque. Arias Montanus, non tantùm in textu posuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed etiam in Apparatu nullam adnotavit lectionis varietatem, quo satis ostendit se nullos legisse codices Graecos, in quibus esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: alias non omissurus opi∣nor, qui lo••ge leviora collegit. Chamier.
• * 1.408

  See M^r Gregory his Observati∣ons upon some passages of Scripture, c. 38.
• * 1.409

  Cartw. in his answer to the Rhemists Pre∣face.
• * 1.410

  Coronis precati∣onis Dominicae, Quia tuum est regnum, &c. Etsi in multis Graecis codicibus & apud Syrum quoque interpretem reperitur, tamen, Bezâ reserente, in vetustissimis aliquibus Graecis codicibus deest, & à nemine ex∣ponitur, praeter à vulgato & à Chrysostomo. Deest quoque in versione Arabica, nec in ullis Latinorum exemplaribus vi∣situr: ut non immerito Erasmus conjectet, ex solemni consuetudine à Graecis adjectam, & postea in Textum ipsum fuisse tran∣statam. Scultetus in locum.
• * 1.411

  Spanhem. Dub. Evang. parte tertia. Dub. 130. Co∣dices sacros in excidio Hieroso∣lymitano prorsus intercidisse com∣mentum est, non veritas. Id. parte secunda. Dub. 89. That was too confidently spoken by Whitaker (though otherwise a worthy Writer) Canonica quaedam periisse, credo esse, enminem qui dubitct, Cartw, in his answer to the Preface of the Rhem. Test. Nego canonem, id est, numerum librorum sacrorum, ex quo confectus est, unquam fuisse majorem, quam sit hodié. Chamierus.
• * 1.412

  Psal. 111. 8.
• * 1.413

  Vide Alting. problem. Theol. partem. 1. & 6. prob.
• * 1.414

  Drusium de quaesitis per Bpi∣stolam epist. 101 See B. Ushers Body of Divi∣nity, p. 17. Deut. 29. 29. Psal. 119. ••52. Matth. 24. 35. Mat. 13. 32. Mat. 5. 18. Luk. 16. 17.
• u 1.415

  Cui ignorata non scrupu••osa tantùm sed & superstitiosa prorsus Iudaeorum anxietas, non in libris tantùm sed in apicibus librorum sacrorum numerandis conferendis, custodiendis? & tantum abest ut volumen sacrum integrum interversum voluerint, ut contra profiteantur totum mundum ruiturum in Tohu va Bohu antiquum, si vel una vox in Scriptura mutetur. Spanhem. Dub. Evangel. parte secunda Dub. 89,
• * 1.416

  Apices vocali•• Christi tempore nondum adscripti erant, ac ne hodie quidem scribun∣tur cum lege. Qui viderunt volumen legis in Synagogis Iudaeorum; sciunt me verum dicere. Drus. Praeterit. in Luk. 16. 17.
• * 1.417

  Spanhem. Dub. Evangel. par. 3. Dub. 129. Vide D. Prid. Lect. 12. de punctorum Hebraicorum origine.
• * 1.418

  Buxtorfius punctorum pa∣tronus fortissi∣mus. Capellus.
• * 1.419

  Piscat. in locum.
• * 1.420

  Puncta ista He∣braica à Maso∣rethis sunt exco∣gitata, & textui sacro addita cir∣ca Christi annum 500. aut saltem post 400. Capellus de punctorum Heb. Antiq lib. 2. Amama. disser∣tat. de Iehova. Vide Riveti Isagog. cap. 8
• * 1.421

  Altum in omni∣um antiquorum Patrum Graeco∣rum & Latino∣rum scriptis, de punctis silentium, ut ne minimus quidem apex de illis apiculis in iis extet. Capellus l. 1. c. 9. Sciendum quod nec Moyses punctavit legem, unde Iudaei non habent eam cum punctis, i. cum vocalibus scriptam in rotulis suis; nec aliquis ex Prophetis punctavit librum suum; sed duo Iudaei, quorum unus dictus est Nephtali, Alter verò Ben Ascher, totum vet••s Testamentum punctasse leguntur; quae quidem puncta cum quibusdam virgulis sunt loco vocalium apud cos. Raymundi Pugio fidei adversus Iudaeos part. 3. Dist. 3. c. 21, Vide Vossium de orig▪ & progressu I dol. lib. 2. c. 3.
• * 1.422

  Hoc tam certum est, quam quod certissimum, nul∣los Hebraeorum antiquius sentire de punctorum origine quam Cabalistas. Bux∣torf. de puncto∣rum antiquitate & origine, part. 1. cap. 5.
• * 1.423

  B. Ushers Bo∣dy of Divinity, p. 13.
• * 1.424

  Christus eo lo∣co proculdubiò respicit non ad puncta, v••calia & accentus, quitum nulli fuerunt; sed (uti rectè observat Hieronymus) ad figuram literarum, & ad cor∣nicula illa, quibus literarum capita in hodierna Scriptura (quâ in scribendo Legis volumine utuntur Iudaei) armantur: hocque duntaxat vult, Se non venisse (quod de eo falsissimò calumniabantur Iudaei) ad evacuandam & abolendam Legem, ut contra potius venerit ad eam perf〈…〉〈…〉issimè implendam. Capelli Diatrib. de literis Ebr. Apicibus & accentibus nec vetussimi Graeco∣rum nec vetustissimi Hebraeorum usi sunt. Hujusmodi virgularum apicum{que} notae, quibus Hebraei nunc pro vocalibus & accentibus utuntur, non in illa primaeva sanctae linguae origine excogitatae fuerunt, imò nec extiterunt ab initio legis, sed noviciae sunt, at{que} ad ejus integritatem usquequa{que} pertinent minimè. Wakfeld. Syntag. de hebraeorum codicum incorruptione.
• a 1.425

  In editione Graecā librorum Mosis, Psalmo∣rum & Prophe∣tarum, nihil fer∣mè est quod per∣egrinum non sonet, & quod Hebraicam non ol••at loquendi rationem. Croii observ. Augustinus hanc versionem ait esse f••∣ctam divina dispensatione, eamque apud Ecclesias peritiores maximi fieri, cum tanta Spiritus Sancti praesentia hi interpretes ad∣juti esse dicantur in interpretando, ut omnium & unum fuerit.
• * 1.426

  Vide Capel. Critic. Sac. l. 4. c. 18.
• b 1.427

  Lib. 2. de verb. Dei, cap 6.
• c 1.428

  Valido stoma∣cho opus est, ut concoqui possit narratio de Lxx cellulis, de con∣sensu illo miro, & de exiguo temporis inter∣vallo, quo totum opus confectum fertur. Span∣hem. Dub. E∣vang. part. 1. Dub. 22.
• * 1.429

  Masius prae∣fat. in Graec. edit. Josuae & Bellarm. lib. 2. de verbo Dei. cap. 6.
• d 1.430

  * Distinguimus nos inter versionem LXX. primaevam purioremque, & inter posteriorem corruptam. Hac Auctoritatis est perexiguae, Illa autem meruit quidem quondam auctoritatem aliquam▪ Waltherus in officina Biblica.
• e 1.431

  De Script. Controversiae primae quaest. Secunda c. ter∣tio. Aut haec Graeca versio, quae ad nostra tempora pervenit, non illa est quam Septuaginta Iudaici seniores ediderunt, aut est tam infinitè faedéque depra∣vata, ut authoritatis perexiguae nunc sit. nam ne ipse Hieronymus puram habuit translationem Graecam Septuaginta inter∣pretum. Illam ••nim, quam habuit, corruptam vitiosamque esse, saepe in Commentariis conqueritur. Whitakerus ibid. Vide Bezam in Matth. 17. 9.
• f 1.432

  Graeci ab He∣braeis sapè rece∣dunt. Mercerus ad Job 15. 32. Vide Drusium in Gen. 6. & Fulleri Miscel. Sac. lib. 2. cap. 6. pag. 201. Mendas in Chronologicis numeris habet complures. See D^r Willet on Gen. 47. and Chamiers first Tome de Canone, lib 13. cap. 8, 9, 10. Libri Mosis omnium sunt optimè translati: & Psalmi omnium deterrimè. Chamierus ib. cap. 8. Psalmo primo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 postilentes pro irrisoribus & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non resurgent impii in judicio: Periculosa amphibolia, ne fortè videantur à resurrectione excludi impii; debuit autem verti, non consistent in judicio, nimirum quia condemnabuntur. Chamierus ibid. Vide Capel. Critic. Sac. l. 4. c. 18. Et R. Episcopi Usserii ad illum Epistolam.
• * 1.433

  Quod ipsi Ario, ut ait Epipha∣nius, erroris principium.
• g 1.434

  De vulgata la∣tina translatione, Vide collationem Rainoldi cum Harto, c. 2. p. 23 & cap. 6. p. 201, 202. & cap. 8. p. 447. & Drusium in Num. 1. cap. 8. & cap. 96. Rivetus in Catholico Orthodo••o. Wende∣lin. in Christiana Theologia. Gerh. loc. prim. de Script. Sac. with learned Papists hold that it was not Ieroms translation. Capel Crit Sac. l. 5. c. 7. saith it was. De latina Editione longè animosissima Catholicis est & Papistis controversia. Cham. Tom. 1. l. 14. c. 1.
• * 1.435

  Hebraici libri constanter legunt Hu, Gen. 3. Septuaginta haben 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chaldai∣ca Paraphrasis hanc lectionem confirmat: Temque quidam codices vulgatae Editionis retinent ipse, quidam ipsum. Postremò pondus ipsum sententiae postulat, ut hoc de semine mulieris, non de mulicre intelligam. Whitak.
• h 1.436

  Ex voce He∣braeapotest e∣mendari prava vulgi consuetu∣do, qui duobus Cornubus pin∣gunt Mosen; rident igitur nos & execrantur Iudaei quoties Mosen in tem∣plis cornuta facie depictum aspiciunt, quasi nos eum diabolum quendam, ut ipsi stultè interpretantur, esse putemus. Sixtus Sene••sis Biblioth. Sanct. l. 5. Annot. 116. Vide Grotium in loc.
• * 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, LXX.
• i 1.438

  Invictum in hoc loco prout in Hebraeo ex∣tat, contra Iu∣daeos pro Dcitate Christi argu∣mentum situm esse agnos••unt Pontificii. Amama Anti∣barb. Bibl. lib. 3. Proculdubio e•• ••iro illo erga Christum Dei silium odio, profecta est illa Ebraei••textus detorsic, potius quam interpretatio; ringi enim videas Iu••aeos, cum audiunt, Messiam Dei esse filium. Mayerus in Philologia Sacra. Illustre est vaticinium de Christo fae∣dissimè obs••uratum à Graeco & Latina interprete à quibus neutra vox est expressa. Chamier••s de Canone, l. 13. c. 9.
• * 1.439

  Supersubstantia∣lem, id est, Ad substantiae nostrae Con∣servationem necessarium. Eman. Sa.
• * 1.440

  Omnes veteres latini Scripto∣res panem quo∣tidianum legc∣runt, itaque ineautè qui∣dam nostro tem∣pore in vul∣gata Editione pro quotidiano Supersubstantia∣lem posuerunt, quod corporis Cibo quem à nobis peti probavimus, minimè convenit. Maldonatus, & Jansenius idem ferè habet Harm. cap. 41.
• * 1.441

  Their own Di∣ctionaries and Doctors ex∣poūd the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratified or undeservedly, accepted, or whō Gods singular favor had made acceptable.
• a 1.442

  Non habet ex hoc loco prudens lectora Paulo, conjugium esse Sacramentum, non enim dicit Sacramentum sed mysterium hoc magnum est. The Apostle saith, he speak∣eth not of cor∣poral marriage of a man and his wife, but of the spiritural marriage of Christ and his Church.
• b 1.443

  Erasinus dicit an fit sacramen∣tum olim dubi∣tatum erat à scholasticis, Cer∣tè ex hoc loco non possit effici; nam particula adver∣sativa ego au∣tem satis indicat hoc mysterium ad Christum & ecclesiam perti∣nere, non ad ma∣ritum & uxo∣rem. Mark. 6. 8. Vide Salmero∣nem & Ribe∣ram in loc. Praefat in nov. Test. D^r Fulk a∣gainst Martin. Vide Whitakeri Controversiam primam quaest. secundum cap. 10. 11. & 12. de Scripturis. Sixtinus Ama∣ma censuram vulgatae versio∣nis in Penta∣teucho caepit, telam pertex∣turus nisi morte fuisset praeventus Waltherus in officina Biblica. Sixtinus Ama∣ma Haereti••us, & versionis Sixti∣nae, inimicissi∣mus, ut proinde meritò dici pos∣sit Anti-Sixti∣nus. Tract. Joan D^• Es ieres de Text. Heb. Disput. 2. Dub. 2
• b 1.444

  God in Christ or God and Christ is the object of Chri∣stian religion; without know∣ledge of Christ we cannot know God sa∣vingly, Iohn 11. 37. In Iudah onely is God known. No man cometh to the Father but by me. The ultimate object of fai••h is God 1 Pet 1. 21.
• c 1.445

  2 Tim. 3. 16. Rom. 15. 4. The word of God is profita∣ble five ways: 1. For confirmation of true Doctrine, or teaching men the truth. 2 Tim. 3. 16. the Apostle tells us of four ends of Scripture: The first two are commonly referred to Doctrinals; the last two to Practicals: If any of these be wanting, a Christian is not perfect, so much as in the perfection of parts; he is but half a Christian, who is an Orthodox believer, if he be not practical also; and he is but half a Christian, who is practical, if he be not an Orthodox believer. M^r Gillesp. miscel. c. 12.
• * 1.446

  2 Reproof of er∣ror, 1 Tit. 9. Rectum est index sui & obliqui. Quibus princi∣piis veritas astruitur, iisdem princi∣piis falsicas destruitur. Tertullian calls the Scripture Machaera contra haereses. Aufer haebreticis quaecunque Ethniri sapiunt, ut de scripturis solis quaestiones suas sistant: Et stare non poterunt. Teicul. de resurrectione carnis. In comitiis Vindelicorum, cum Episcopus Albertu••, aliquando leger••t Biblia (referente Luthero in Sermon. Convival.) & interrogasset quidam è Consiliariis, quid libri hic esset: Nescio equidem (respondet) qualis sit liber, sed omnia quae in eo lego, nostrae religioni planè sunt contraria. D^r Prid. orat. octava de vocatione mi∣nistrorum.
• * 1.447

  3. Correction of ill behavior.
• * 1.448

  4. Instruction in a good be∣havior.
• * 1.449

  5. Consolation in troubles. Rom. 15. 4. Psal. 119. 29. Vide Zepperi Artem habendi & audiendi conciones. l. 1. c. 3 p. 34. 35.
• d 1.450

  Divinae auto∣ritas Scriptur•• est Infallibilis veritas in ver∣bis & sensibus, ob quam omnes fidem ei & ob••∣dientiam debent. Altingius. Exod. 32. 16. 2 Tim. 3. 16. 2 Pet. 1. 21. Heb. 11. Joh. 12. 14. 26.
• e 1.451

  Divina auctoritas suam trahit originem una ex parte ex immediato Spiritus S. afflat••, & ex alterâ ex sub∣limitate rerum quas exponit. Waltherus in officina Biblica.
• f 1.452

  Mat. 5. 18. Scriptura est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fide digna, & propter se cr••∣denda, quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est, Divinitus in∣spirara. Hic illud Py∣thagoricum va∣let 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We must take heed of believ∣ing Scripture to be the word of God, because there is the greatest reason for it, but for its divine Authority. Matth. 24. 35▪
• g 1.453

  The material parts of Scri∣pture are true Historical nar∣rations, all the Histories ther•• related, are un∣doubtedly true, that of the Creation, fall, of Christ. ••. Threatnings the eternal tor∣ments in hell are sure as if thou wast al∣ready in them. 3. Promises, the Scripture calls them the sure mercies of David. 4. Predictions and Prophesies, in Daniel, Re∣velation, as the downfall of Antichrist, they speak therefore of things to come in the present tense, to note thereby the certainty of the accomplishment, Isa. 9. 6. Apoc. 18. 2. Veritas est conformitas rei cum Arche••ypo. that is a great excellency of the word of God, to be the word of truth, Ephes. 1. 1••. Iames 1. 18. Acts 26. 27. it is so called, ••. In opposition to the shadows and types in the Law▪ 1 Iohn 17. 2. By way of exclusion of all falshood, i•• comes from the God of truth. 3. It contains all needful and transcendent truths.
• h 1.454

  Ego in hu••us∣modi quorum∣libet ••ominum scripti•• liber sum quia solis ••ano∣nicis scripturis debeo fine ul••a recusatione con∣sensum. August. de natura & gratia. c. 6. The essential form of the word is truth informing the whole and eve∣ry part, all di∣vine truth is there set down.
• i 1.455

  Scripturae Sancta appella∣tur Canonica, & to••um ejus. corpus Canon. Rationem nominis aut omnes, aut ferè omnes esse testantur, quia ••it regula fidei. Chamierus. The Scripture is therefore called canonical, because it prescribes a rule of our faith and life, Phil. 3. 16. Gal. 6. 16. Tertullianus appellat Scri∣pturam regulam veritatis. Augustinus de doctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continen•• fidem mores{que} vivendi.
• * 1.456

  Advers. Hel∣vid. cap. 9. Sacra Scripturae regula credendi certissima tutissi∣maque est. Bellarm. de ver∣bo Dei l 1. c. 2.
• k 1.457

  Hoc primum credimus, cum credimu••, quod nihil ultra cre∣dere debemus See Mr. An∣thony Bur•••••• on Mark 1. 2, 3. Deut. 5. 29. Isa. 8. 20.
• l 1.458

  Verba Scri∣pturae non sun•• legenda sed vi∣venda. Do∣ctrinae sa••itas servatur confir∣mando verum, refellendo ••al∣sum, vitae san∣ctimionia fugiendo malum, saciendo bonum. Satis habet Scriptura quo veritatem doceat, errorent redarguat, iniquitatem corrigat, instituat ad justiciam. Nec haec••••tiliter praestat solummodo quae sophistarum cavillatio, sed etiam sufficienter, nempe ut perfectus ••it homo &c. Rainoldus.
• m 1.459

  Deut. 17. 18. Isa. 8. 20. Luke 16. 29. Acts 24. 14. Christians shall be judged by that hereaf∣ter, Iohn 12. 48. 2 Thess. 1. 8.
• n 1.460

  Iudaei docen•• exhoc loco te∣••eri regem sua ma•••• sibi legem describere, etiamsi aliàs cum privatus esset, descrip••isset Chamierus Regula fidei est quasi causa ex∣emplaris fidei, quam videlicet fides in omnibus sequi, & cui se conformare de∣bet. Formale ob∣jectum ••idei est Causa objectiva fidei, seu est principium propter quod fotmaliter & principaliter credimus. Ba∣ron. contra Turnebul. Nos discamus ex verbo non tan∣tum sapere, sed etiam loqui. Be •••••••• Epist. 7. David, Psa. 119 desires, that all his counsels, thoughts, man∣ners, actions, might be di∣rected accord∣ing to Gods word. The Scriptures contain, 1. A necessary do∣ctrine, viz. Of the Law and Gospel, Mat. 22 37. Iohn 13. 16. without which we cannot be saved, Rom. 7. 7. It is 2. Necessary in respect of the efficient cause, Of the Form, Matth. 22. 29. 4. The end Iohn 20. 31.
• o 1.461

  Writing doth a larger good to a greater number and for a longer time then speaking, Psal. 102 19. vox audita perit, li∣tera scripta manet. To shew how much a more faithful keeper record is, then report, those few miracles of our Saviour which were written, are preserved and believed; those infinitely more that were not written, are all lost and vanished out of the memory of men.
• p 1.462

  Among the Turks Polyga∣my is lawful, Theft was per∣mitted among the Spartans.
• q 1.463

  Literae sacrae dicuntur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scripturae ut non solùm à saecularihus & pro••anis lit••ris. sed etiam a qui∣buscunque, quae de sacris rebus agunt discerna••∣tur.
• r 1.464

  Mahomet said his doctrine came from God, but the blasphemy and villany therein contained, sheweth it came from Sa∣tan, whereas the purity and▪ perfection of the doctrine contained in the Scripture, sheweth that it is from above. Mahomet puts in some ingredients of the flesh, gives them liberty to revenge themselves, and to have as many wives as they would. There is in the Precepts of Philosophers, little condemning of fornication, and of the desire of revenge.
• * 1.465

  D^r Featleys Preface to Newmans Concordance.
• s 1.466

  The General view of the holy Scriptu••es Notatur vere∣cunda & casta scriptur•• loquutio ex genere per Synecdochen, designantis specialem congressum, sic 1 Cor. 7. 1. Non est bonum tangere & Gen. 6. 2. ingredi ad filias hominum. Quo major est spurcities eorum, qui ex sacris scripturae loquendi formulis ansam arripiunt sermonis impuri Cartw. in Harm. Evang. in Matth. 1. 18. Quidam Hebraeorum linguam Hebraeam, linguam sanctam dici putant, eò quod nulla propria vocabula in ea inveniantur, quibus pudenda utriusque sexus Egestio, aliaque obs•• ••na significantur, Paulus Fagius Annotat. in Deut. 25. 11.
• t 1.467

  Sancta sanctè M^r Gregory in his preface to observations upon some pas∣sages of Scri∣ture.
• u 1.468

  Luke 16. 29. Iohn 5. 39. Psal. 19. and 119.
• * 1.469

  Augustinus af∣firmat, omnia∣quae contin••••t fi∣dem & mores, in illis inveniri, quae apertè posita sunt in scriptura. Chrysostomus manifesta iti∣dem in divinis Scripturis esse perhibet, quae∣cunque necessa∣ria. Tertullianus adorat Scripturae plenitudinem, Et vae denunciat Hermogeni si quid iis quae scripta sunt vel detra••••t▪ vel adiiciat. Rainoldus 1 Thesi. Deut. 4. 2. and 12. 32.
• * 1.470

  De Scripturae plenitudine & perfectione, qu•••• sentiat Maldo∣natus, vide ad Joan. 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bishop Ushers Body of Divinity▪ p. 18▪ 19. 20, 21. 2 Tim. 3. 16, 17. John 15. 15. Acts 20. 27. Be••e habet, ut iis quae sunt Scripta, contentus si••, Hilary?
• * 1.471

  In every age there was re∣vealed that which was suf∣ficient to sal∣vation, and yet now no more then is suffici∣ent; the Word it self is not now, but the revelation only is more perfect. The Old Te∣stament was sufficient for the Jews, but both the New and Old make but one com∣pleat body for the Church now. Sing••li libri s••••t suffici∣entes sufficientia p••rtium ad quam ordinatio sunt; •••••••• ••••rò s••ri∣p••ur•• est suffici∣ens essentiali suf∣ficientia per ••i bros singulos su∣••••. Iun. Animad. •••• Bellarm Con∣••r••••. P••tmae, c••pi•••• quarto.
• * 1.472

  The scriptures are a perfect rule for mat∣ters of Faith, but not a per∣fect register for matters of fact. M^r Geree. Whitakerus de Script. c. sexto▪ quaest. 6. Stapleton and Serrarius are more wary then some o∣ther Papists; We are abused (say they) when we are said to hold that the Scri∣ture is not per∣fect; for (say they) a thing is said to be imperfect, not when it wants any perfection, but when it wants a perfection due; as a man is not im∣perfect, if he have not an Angels perfection, because this is not due unto him; they say it is not a perfection due to the Scriptures, to teach us every thing necessary to salvation.
• * 1.473

  Perinde sunt ea quae ex scriptu∣ris coll guntur atque ea quae scribuntur. G. eg. Nazia••∣zen. l. 5. Theol. Mat. 28. 29.
• * 1.474

  Catholici in per∣fectione Scri∣pturae, Papistae in imperfectione, totius causae, id est, omnium controversiarum de Religione proram & puppim constituunt. Chamierus Tom. 1. de Canon•• lib. 8. cap. 1.
• * 1.475

  1 Cor. 10. 1, 2, 3
• * 1.476

  Mat. 8. 11. Luk. 19. 9. Gal. 3. 7, 8, 29. Rom. 4. 15, 16.
• * 1.477

  Some Papists say the Scri∣p••u••es are not imperfect, be∣cause they send us to the Church which is he perfect Rule, and therefore they are perfect implicitè, though not explicitè: but so I might say every rustick were a perfect Rule of Faith, because he can shew me the Pope, who is the infallible Judge. If the Scripture send to the Church to learn that which is not in the Scripture, by this sending she confesseth her imperfection. See Moulins Buckler of Faith, pag. 45.
• * 1.478

  Joh. 1. 18. & 3. 22.
• * 1.479

  Isa. 61. 1, 2. Heb. 1. 1. & 2. 3 Act. 1. 3. Mat. 11. 25, 27.
• * 1.480

  Mat. 22. 32. Joh. 5. 46. Luk. ••4. 44, 45
• * 1.481

  Montanus held that there was no sufficient instruction gi∣ven by the Apostles unto the Church, but that there were only certain principles of Religion given by them, being unperfect, and were afterward to be finished and polished by the Comforter, which himself did forge. Tertullian was a Montanist, he often likeneth the Church of God in the Apostles time unto a Tree whose fruit was not bloomed, and unto one which is in his base age Cartw. Reply to Whitgifts 2^d answer 79.
• * 1.482

  Additio ad Scripturam fit tripliciter. 1. In quo addi∣tum est contra∣rium, & est error••s. 2^o. In quo ad∣ditum est diver∣sum, & est prae∣sumptionis. 3^o. In quo ad∣ditum est conso∣num, & est fide∣lis instructionis.
• * 1.483

  That Do∣ctrine of Reli∣gion, to which God would have nothing added, and from which he would have nothing taken away, must needs be perfect. Illud perfectum in suo genere cui nihil in eo genere aut addi, aut diminui potest. Psal. 19. 8. the Hebrew word signifieth that perfection cui nihil deest.
• a 1.484

  Salus nostra Christus est, salutis via fides, viae dux, Scri∣pturae. Raynol∣dus.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is taken Col∣lectivè not di∣stributivè. Si 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non totam sed om∣nem significaret, eo fortius futu∣rum argumentū nostrum: nam si partes singulae sufficerent, tum multo magis omnes. Cha∣mierus.
• * 1.485

  2 King. 5. 8. 2 Tim. 3. 15, 16, 17.
• b 1.486

  Nullus Papista aptè & plenè huic argumento unquam respon∣dit, aut respon∣debit. Whitak.
• c 1.487

  Is not the Scripture (said Hawks the Martyr) sufficient for my salvation? Yes, saith one of Bonners Chaplains, it is sufficient for our salvation, but not for our instruction. Hawks answered, God send me the salvation, and take you the instruction. Fox. Martyrol.
• * 1.488

  Episc. Daven. de Iudicé Con∣trovers. cap. 5.
• d 1.489

  Notandum hoc loco verbum Dei, Scripturis seu scripto verbo definiri, quod enim prius Dei verbū seu serm••∣nem, nunc Scri∣pturas appellat, adversus Pontificios, qui verbum Dei ad non Scriptas Traditiones & Pontificum etiam decreta transferunt. Sed verbum Dei Scripturis cingi & terminari apparet, Rom. 1. 2. deinde 2 Tim. 3. 17. Denique ex hoc loco, cum vitam aeternam conferat, eamque in se inclusam habeat Scriptura, quid est quod ad cam accedere aut adjungi potest? Hanc enim Iudaeorum, de vita aeterna Scripturis comprehensa, opinionem, Christus ipse comprobat. Cartw. in Harm. Evangel. in Joh. 5. 39.
• e 1.490

  Minima veri∣tatis particula in Scripturis continetur. Charronaeus.
• f 1.491

  Bellarm. de verbo Dei, lib. 4. cap. 3. Rhemists an∣notat. in Joh. 21. sect. 3. & aunot. in 2 Thess. 2. 16. & annot. in Act. 15. sect. 3. & in Apoc. 10. sect. 1.
• g 1.492

  Asserimus in Scripturis non contineri ex∣pressè totam do∣ctrinam neces∣sarian••, five de side five de mo∣ribus & proinde praeter verbum Dei scriptum requiri etiam verbum Dei non s〈…〉〈…〉. id est, Divinas & Apostolicas traditiones. Bellarm. lib. 4. de verbo Dei non scripto. Omnes libros veteris & No∣vi Testamenti, ne•• non traditiones ipsas tum ad fidem tum ad mores pertinentes, tanquam vel ore tenus à Christo, vel à Spiritu Sancto dictatas, & continua successione in Ecclesia Catholica conservatas pari pietatis affectu ac reverentia suscipit ac veneratur. Tridentina Synodus. sess. 4. sect. 1.
• h 1.493

  Bellarmin•• ha••h a whole Book De verbo Dei non scripto, of the word of God unwritten
• * 1.494

  Do we not al∣low of all the Apostolical Traditions, which agree unto the Scri∣ptures? Nay more, Do we not translate the word Tra∣ditions in the Scripture, when the Text will bear it, according to the Greek ori∣ginal Look upon Mat. 15. and in three several verses, 2, 3, 6. we use the word Tra∣dition. Look upon the 7^th of Mark, and in four severall verses, vers. 3, 8, 9, 13. we translate Traditions. Look upon S^t Paul to the Colossians 2. 8. Gal. 1 14. and upon S^t Peter, 1 Pet. 1. 18. and in all these in the Translation joyned with your Rhemish Testament, you shall finde the word Traditions. D^r Featley's Case for the Spectacles, ch. 8.
• i 1.495

  The word originally may import any thing which is delivered how∣soever, either by word or wri∣ting. Thus whatsoever we have received in the Scri∣ptures, was first Tradition as delivered by word, and still is tradition be∣cause it is deli∣vered in wri∣ting. But though the word in it self have this gene∣ral and indiffe∣rent significati∣on of anything that is deliver∣ed, yet in our disputation it is restrained to one onely manner of delivering by word and relation only, and not by Scripture. We deny that either in the Law or Gospel there was any thing left unwritten, which con∣cerneth us to know, for attaining of true Faith and Righteousnesse towards God. Abbot against Bishop.
• k 1.496

  In Mat. 15.
• l 1.497

  Vide Whita∣kerum de Scrip. c. 9. Quaest. 6. p. 405. & 406. In his Book De verbo Dei standing for unwritten Traditions, as a part of the word of God, he will have Baptism of Infants to be one; but when he disputes for Baptism of Infants against Anabaptists, then he heaps up Texts of Scripture. M^r Blakes Birth-Priviledge.
• m 1.498

  Exstat nomen diei Dominicae, Mat. 28 Mar. 16 Apoc. 1. Exstat exemplum Apo∣stolicae Ecclesiae quae eum diem solennem habuit celebratione Coenae, praedicatione verbi Dei, Collectione El••emosynae, Act. 20. 1 Cor. 16. 1. Quod ex∣emplum suum & Ecclesiae praxin cum Apostoli nobis repraesentant in suis scriptis, quis non videt eos praecipere imitationem sui? Vedel. 〈◊〉〈◊〉 Epist. Ignatii ad Magnesios c. 7. Vide plura ibid.
• n 1.499

  Symbolum Apostolicum ex traditione est secundum formu∣lam rationemque verborum; at secundum sub∣stantiam est Scriptura ipsissi∣ma. Junius Animad. in Bellarm. con∣trov. 1. l. 4. Negamus ullum esse in toto Symbolo vel minimum articulum, qui non disertè constet, ac totidem penè dixerim verbis, in Scripture sancta: adeò ut merito dici possit opus tesellatum, u••pote constans ex variis loc is hinc inde excorptis, atque in unum collatis, arti∣ficioséque compositis. Chamier.
• * 1.500

  2 Thess. 2. 15. Hoc suit primum Pharisaeorum dog ma, quòd negarunt omnia quae spectant ad Religionem scri∣pta esse. Joseph. Antiq. l. 13.
• o 1.501

  Traditiones istae non Scriptae Pharisaeorum nunquam in N. Test. dicuntur simpliciter & absolutè Traditiones, sed notantur semper aliquo clogio, ut quum dicuntur, Traditiones seniorum, Traditio∣nes humanae; siquando Traditionis vox pon••tur simpliciter, sum••••ur in bonam partem, & ipsum Dei verbum Traditio est. Camer. in Mat. 15.
• * 1.502

  Ephes. 2. 20. Apoc. 21. 24.
• * 1.503

  Christ taxeth the ignorance of Scri••ture, commends the knowledge of it, was careful to fulfill the Scripture, did interpret it, and gave abili∣ty to under∣stand it.
• * 1.504

  Deut. 4. 2. and 12. ult.
• p 1.505

  Locus est egre∣gius, coque no∣stri omnes utun∣tur, qui contra Papisticas Traditiones aliquid scribunt, Whitakerus. Longè illustrissimus lacus est. Chamierus.
• q 1.506

  Nobis ad∣versus Papistas non de quibusvis traditionibus controversia est, sed duntaxat de traditionibus dogmatum, qui∣bus continentur fides & mores, hoc est, de ipsa Doctrina. Chamierus lib. 9. de Canone cap. 1.
• r 1.507

  Vir & ob in∣genium laborem∣ve, & ob Episcopatus dignitatem inter Papistas non postremi nominis. Chamierus. Vide Maldonat. ad Joan. 16. 12. & Estium ad Rom. 16. 17.
• * 1.508

  Received from Christ himself teaching the Apostles.
• * 1.509

  Illud erat expli∣candum, quo dis∣crimine istae. Traditiones tam multiplices gra∣duque habendae sunt. Nullum discrimen fa∣ciunt, forsan ergò volunt, Ecclesiasticas etiam Traditiones parem cum Divinis Scripturis Authoritatem habere. Script. cap. 3. Quaest. 6.
• * 1.510

  Traditionum ja∣nua perniciosa est, hac semel a∣perta nihil est quod non inde erumpat in eccle∣siam. Chamier.
• * 1.511

  1 Chro. 1. 18.
• * 1.512

  Luk. 3. 36.
• * 1.513

  Eorum mihi vi∣detur sententia samor, qui ne∣gant vel è Lxx, vel à Luca nomen Cainani suisse insertum, existimantes potius al••unde irrepsisse post Evangelium à Lucâ conscri∣ptum, eujus suae conjecturae rationes habent non leves, ut videre est apud Cornelium à Lapide in cap. 11. Genes. Rivet. Isag. ad Scr. pt. Sac. cap. 10. Vide plura ibid.
• * 1.514

  Lib. 4. de verbo Dei, cap. 4. Vix ullum vi∣deas de Tradi∣tionibus agen∣tem, qui non hic magno fastu immoretur Chamie••us. Distinguenda sunt & tempora & personae; Non erant necessariae Scripturae ante legem, ergo ne quidem post legem, non erant necessariae Apostolis, ergo ne nobis quidem: negatur consequenti••. Ratio est, quia aliter Israelitas doceri voluit post legem Deus, aliter ante legem: Aliter Christus Evangelium voluit Apostolis revelari, aliter nobis praedicari. Chamierus.
• * 1.515

  John 2. 22. Jansenius affir∣mat, haec multa non suisse diversa ab illis, quae hactenus docuerat, sed illustriorem illorum explicationem, & ••uc adducit illud appositè, quod habetur 1 Cor. 3. Christus testatur se discipulis suis omnia tradidisse, Joan. 15. 15. nihil ergo tac••. it.
• * 1.516

  Hic locus omni∣um celeberrimus est; Papistisque nostris inter pri∣mos in deliciis. Chamierus.
• * 1.517

  Vide Grotium in loc.
• * 1.518

  2 Tim. 3. 15, 16 Luk. 16. 29, 31
• * 1.519

  Act. 17. 3. What the tra∣dition was he preached is ex∣pressed, 2 Thess. 3. 6.
• * 1.520

  1 Cor. 2. 2.
• * 1.521

  D. Fulk against Martin in his Preface.
• s 1.522

  Papistae maxi∣mi, qui unquam fuerint Traditio∣narii. Chamier.
• * 1.523

  Syrus interpres habet praecepta sive mandata.
• * 1.524

  Cartw. Annota. on the Rhem. Test.
• * 1.525

  Hic Achilles est Papistarum ma∣gno fastu osten∣tatus ab omnibus & singulis qui versantur in hac controversia. Chamier. de Canone, l. 9. c. 8.
• t 1.526

  Cicumcifio fae∣minarum conti∣netur sub illa masculorum. Signum in solis masculis crat, pro utrisque ta∣men saci••bat, si finem & usum ejus spectes. Mariae perpetua virginitas non est fidei articu∣lus, ideò liben∣ter amplectimur eam sententiam quae jam ab ini∣tio ••mer Chri∣stia••os videtur invaluisse, ut virgo fuerit, hoc est, pura à coitu viri non tantùm in toto Christi generationis mysterio, quod sanè ut credamus necesse est, sed etiam toto deinceps vitae tempore. Chamierus de canone l. 9. c. 9.
• u 1.527

  Quam perti∣naci••èr ludebat Helvidius in primogenito Mariae & fra∣tribus Christi: ut negaret per∣petuam virgini∣tatem. Chamierus.
• * 1.528

  Augustinus dicit, nihil ad fidem necessarium obscurè in Scripturis doceri, quin idem apertioribus locis aliis explicetur. Non est traditum Evangelium obscurum & difficile ad intelligendum, tanquam paucissimis profuturum, sed facile, dilucidum, apertum, exp••situm omnibus, ut nemo esset quin petere illinc posset, & tanquam de fonte haurire, quae salnti suae expedirent. Lod. Viv. de ver. Fid. Christ. l 2. c. 9. vide plura ibid.
• y 1.529

  Verbum Dei collatam cum liue, analogia multiplex, Lucis est dispelier•• te∣nebras, omnia manifestare, ••l••∣is lac••re nō sibi; l••renihil purius, illustrius, gra••i∣us, utilius, fae∣cundius, caelest is ejus cr••go, odio habetur sape à malis, est bonum Commune plurium, penetrat sordes sine inquinamento. Sphanhemius Dub. Evangel parte tertia Dub. 94. Scriptura seclaram prositetur tum formaliter tum effectivè, ••umi••osam & illuminantem. Id. ibid, Isa. 59. 21. Jer. 32. 40. and 31. 31.
• z 1.530

  Difficultas dut à rerum ip∣sarum natura est qu•• percipiun∣tur, aut ab ipfis percipientibus, aut ab its quae intercurrant mediis, Res quae percipiantur na∣tura sua intel∣lectu diffic••les sunt, aut per ob∣scu•• it atem, ut res futurae, aut per majestatem ipsarum, ut mysterium S. Trinitatis. Sic quid Sole clarius? quid difficilius aspectu? nam hebescit ac••es oculorum nostrorum vi radiorum illius. A percipientibus difficultatem esse quis sanus neget? nam res quae sunt Spiritus homo naturalis non potest capere A mediis quae Deus ipse ecclesiae obtulit, id est, à Scriptura, negamus difficultatem esse Junius.
• * 1.531

  The funda∣mentals in Scripture are plain to the Elect, who are all taught of God so much as is ne∣cessary for their salvation, Iohn 6. 45. the least as well as the greatest.
• * 1.532

  I believe, that toward the e∣vening of the world, there shall be more light, and knowledge shal be encrea∣sed, Dan. 12. 4 and many things in scri∣pture better understood, when the Jews shal be brought home, and the spirit of grace and illumina∣tion more abundantly poured forth, Mr. Gillesp. miscel. c. 10. See Rev. 22. 10.
• * 1.533

  In the first times of the Church, there were no com∣mentaries up∣on the Scri∣ptures, the fa∣thers had them without, and yet then the Scriptures were understood. Origen (who lived 200 years after Christ) was the first that wrote any Commentary upon Scripture. The pure Text of Scripture was ever read to the people, and never any Commentaries, and yet was understood by them Apoc. 1. 3.
• * 1.534

  Solet obscuri∣tas lectores ab∣sterrer••: quo modo ajunt olim quendam dixisse Authorem obscurum à se removentem, Tu non vis intelligi, neque ego te intellige••e.
• a 1.535

  Especially in Genesis, Iob, Canticles, Ezek. Daniel, and the Revelation. In regard of the manner of writing, there are many ab∣struse phrases in scriptures, as divers He∣braisms, which perhaps were familiar to the Jews, but are obscure to us. All the skill of all the men in the world (from the be∣ginning to the end thereof) wil not be able to finde out all truths contain∣ed in scripture, either directly, or by consequence; the full opening of the Book of Scripture, and of providence, will be a great part of the Saints work and happiness in Heaven. D^r Drake in his Preface to his Chronol. M^r Bolton hath almost the same in his four last things. There are many things very difficult and hard to be understood in the Prophecie of Ezekiel, and especially in those Chapters, which are written of the Temple; as Hierome observeth on Chap. 45. and the Jews themselves confess, that there are many things here expressed, which they conceive not; but say, That Eliah when he comes shall expound them; as R. Kimki notes on Ezek. 40 13. and 42. 5. and 45. 18. Aben Ezra thus writes, Urim & Thummim quid suerunt, ignoramus.
• b 1.536

  The 20 Chapter especially Camierus de Canone l. 15. c. 4. Plato, Aristotle, Euclind, have their nodos, and the Scriptures have their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 3. 16. in them are dark sayings, Psal. 78. 2. Ridles, Ezek. 17. 2. Parables, Mat. 13. 35. Mysteries, Mat. 4. 13. Mr. Greenhil. That is a very dif∣ficult place, 1 Cor. 3. 15. See Laurentius, Augustin saith, This is one of the places of which Peter speaketh, 2 Pet. 3. 16. and that Heb 6. 4. 1 Pet. 3. 19. the last, Luther and Beza say, is one of the obscurest places in the New Testament. Vide Tarnovium in exercitat. Bib. & Cameronis Myroth. Evan.
• * 1.537

  See Laurentius, and D. Featly on the place, in the last large Annotations on the Bible. Non desunt primarii apud Judaeos Scriptures, qui dicant insaniae ••initimum esse sperare cognitionem certam in animalibus immundis, in qua tamen observationem ordicus haeret Judaeorum superstitio, Bibliander de optimo genere Grammaticorum Hebraeorum.
• * 1.538

  Locus sanè ob∣scurus siquis alius & explica∣tu difficilis, qui multos torquet & vicissim ab illis torquetur.
• * 1.539

  Augustinus de Doctrina Christ. lib. 2. cap. 6. Ita Scripturas dicit à Deo tem∣peratas, ut locis apertioribus sami occurreretur, ob∣scurioribus fasti∣dia detergeren∣tur. Idem Augu∣stinus ait, Nos apertis Scripturae locis pasci, obscu∣ris exerceri.
• * 1.540

  Apoc. 5. 1. 4, 65 M^r Burroughs on Isa. 66. 10.
• * 1.541

  Bellarm. l. 3. de verbo Dei, c. 1.
• * 1.542

  Psal. 19. 9. and 119. 115. 2 Pet. 1. 19.
• * 1.543

  〈…〉〈…〉
• c 1.544

  Genebrardus testatur aliquos de tota Scriptura locum interpre∣tari, nec loquitur de nostris, sed aut suis, aut au∣tiquis, Hierony∣mus quidem à parte est ejus opinionis, & Ly∣ranus, & alii multi. Whitak.
• * 1.545

  M^r Durant.
• * 1.546

  D^r Halls Peace∣maker, sect. 15.
• * 1.547

  He saith not in which Epi∣stles, but in which points and heads of Doctrine, i. those things which are obscurely set down in Saint Pauls Epistles, may be, and are elsewhere in holy Scri∣pture more perspicuously delivered.
• * 1.548

  Act. ••. 31.
• * 1.549

  There was a time when the Scriptures were read without Cōmentaries, and there was a time when they were hardly understood with Commen∣taries. D. Ames.
• * 1.550

  Cartwrights Letter to Ma∣ster Hildersham for the study of Divinity.
• a 1.551

  The inter∣pretation of the Scripture is necessary in the Church of God. 1. Because it i•• commanded by Christ, Iohn 5. 39. 2 Cor. 4. 1, 39. 2. It is commended to the faithful by the holy Ghost, 1 Thess. 5. 19, 20. 3. It conduceth much to the edification of the Church, 1 Cor. 14. 3. 4. It was used by Christ and his Apostles, Luk. 4. 16. and 24. 26. Mark 4. 34.
• b 1.552

  Glassiu•• Phil. Sac. lib. 2. part. 1. Tract. 1.
• c 1.553

  Literalis sensus est is, quem Spi∣ritùs Sanctus autor Scriptura intendit. Chamier. Rainold. de lib. Apoc. Est ille literalis sensus qui proximè per ipsa verba sive propria, sive figurata sunt, significatur▪ vel ut Glassius, quem intendit proximè Spiritus San∣ctus. Amama.
• d 1.554

  Sensus secun∣darius, diversus à literali, similis tamen. Cha∣mier. Not the Let∣ter but the right sense and mean∣ing of the Scri∣pture is Gods word, Ioh. 19. Litera gesta docet Quid credas▪ Allegoria Moralis quid agas, Quotendas Anagogia▪
• e 1.555

  In Manuali Controvers. cap. 1. de Script. Quaest. 3.
• f 1.556

  Origenes sic Paradisum ter∣restrem allego∣rizat, ut histo∣riae auserat veri∣tatem, dum pro arboribus An∣gelos, pro flumi∣nibus virtutes Caelestes intelli∣git, & tunicas pelliceas Adae & Evae, corpo∣ra humana in∣terpretatur. Bellarm. ex Hieronymo Concedit Bellarminus ex solo literali sensu peti posse argumenta efficacia. To prove any matter of faith or manners, no sense must be taken, but the literal sense. Aquinas.
• g 1.557

  Chamier. Tom. 1. de Scri∣pturae sensu. lib. 15. cap. 3.
• h 1.558

  Confundunt Pontisicij sensum Scripturae cum applicatione sen∣sus, & accommo∣datione ejus ad usus Apostolicos. 2 Tim. 3. 16. dum vel cum literali & mystico sensus alios introducunt, vel mysticum subdividunt in Allegoricum, Tropologicum, & A••••∣gogicum, & totidem diversos sensus in Scriptura dari contendunt, confundendo heterogenea, sensum & applicationem sensus. Spanliem. Dub. Evangel. par. 3. Dub 66.
• * 1.559

  Theologia Sym∣bolica non est argumentativa. This is a good reasoning, the Oxes mouth must not be muzled, ergò The Minister must be main∣tained, because it is part of the sense. The Fathers were too much addicted to Allegories. Ierom sometimes went out of the way through a liking of Allegories, as a great reader and follower of Origen, who handled the Scriptures too licentiously. Rainolds against Hart. Sess. 4.
• i 1.560

  Iudicium est triplex. 1. Directionis quale habet Minister. 2. Iurisdictionis quale habet Ecclesia. 3. Discretionis quale habet privatus, ut Act. 17. 10. D^r Prid. There is Iudex Supremus, and Iudex Ministerialis visibilis but not Supremus, and Iudicium practicae discretionis, which is left to every one. B. Downam.
• * 1.561

  Primo non se∣quitur à lege ad Evangellum. Secundò non se∣quitur à Mose ad Episcopum Ro∣manum, qui hic non eundem lo∣cum tenet inter Christianos, quem Moses in∣ter Iudaeos. Chamier.
• k 1.562

  Hieronymus in locum ait: Etsi plures ver∣bum Dei do••••∣ant, unus tamen est illius Doctrinae Author, nempe Deus; ubi Manichaeos refellit, qui unum statuerunt Authorem Veter•• Testamenti, alterum verò Novi. Alii Spiritum volunt esse hunc unum Pastorem, ut Vatablus. Alii Christum, ut Mercerus; Papam nulli, praeterquam insulsi Papistae, Whitakerus. Interpretes omnes de Deo exposuerunt, cum veteres tum recentes, etiam Papistae. Chamierus. Vide Geier. Comm. in Coh. in loc.
• l 1.563

  Cap. significasti de Elecl. Review of the Councel of Trent, l. c. 8. p. 45.
• m 1.564

  Deum atque homines testa∣mur, cum pluri∣ma nobis in Pa∣pismo displice∣ant, tum hoc om∣nino intoleran∣dum videri, quod Scriptur as quili∣••et apud eas do∣ctorculus, it a sibi in manum tradi∣tas arbitretur ut eas sursum deor∣sum versare que∣at, quid libet inde confecturus suo arbitrio; suo, inquam arbitrio, suo marte, quidlibet excogitans & commentans. Ita enim evenit, ut qui maxim▪ praese ferant detestari privatum spiritum, ii huic ipsi indulgeant omnium maxime. Enimverò quis docuit prophetiam illam •• Psalmo 72. Adorabunt cum omnes reges terrae, omnes gentes servient ei, impletam esse in Leone decimo. Chamier. ••••••. 1. de Scripturae interpretatione; l. 16. c. 1. Vide Cameron. ad 2 Pet. 1. 20. Mat. 23. 8, 9, 10.
• * 1.565

  Matth. 17. 5.
• * 1.566

  Soli Scripturae vel Spiritui in Scriptura lo∣quenti competum requisita summi Iudicis, quae tria sunt; 1. Ut certo scia∣mus, veram esse sententiam, quam pronunciat. 2. Ut ab illo ad alium judicem non liceat prove∣care. 3. Ut nullo partium studio ducatur. Wen∣delinus in Prolegom. Christ. Thcol. cap▪ 3.
• n 1.567

  Cathedram in Coelo habet qui corda do∣cet. Aug. Luk. 10. 21, 22. Jer. 31. 33, 34. Convenit inter nos & adversarios, Scriptur as intelligi debere eo Spiritu quo factae sunt, id est, Spiritu Sancto. Bellarm. lib. 3. de verbo Dei, cap. 3, 11.
• * 1.568

  D^r Rainolds against Hart. The number of Anci∣ent Fathers (whose Works are yet extant) who lived within six and seven hundred years after Christ are recorded to have been about two hundred. Bishop Morton of the Masse, lib. 7. cap. 6.
• * 1.569

  Nos in hoc Roma∣nenses absque iniquitate sum∣ma culpare non possunt, qui quà non libertate, sed temeritate Patrum autho∣ritatem rejiciant, quoties ea ipsis contrariatur, non jam dicam cùm id antea à viris Doctissimis, nominatiw à Cl. Riveto in Tractatu de auctoritate Patrum, & viro Doctissimo Jacobo Laurentio in Conscientià Iesuitica cauteriata praestitum abundè sit. Vedelii. Rationale Theologicum l. 3. c. 6.
• * 1.570

  The Fathers wrote some things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to consute the ad∣versaries with whom they had to deal, and in these they erre sometimes; somethings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to praise the Saints of God, and stir up others to their vertue, wherein they overlash. Rainolds against Hart.
• * 1.571

  Of the means to finde out the true sense of the Scri∣pture. Oratloni lectio, lectioni succedat oratio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.572

  There must be a comparing of obscure places with such as are more evident, Gen. 11. 35. with Gal. 3. 16. of like with like, Exod. 12. and 1 Cor. 11. 24. unlike with unlike, Iohn 6. 53. with Deut. 5. 23.
• b 1.573

  Contra ignota signa magnum est remedium linguarum cog∣nitio, & Latina quidem linguae homines duabus alliis ad scripturarum cognitionom opus habent Hebraica & Graeca August. 2 Tim. 2. 15. Tit. 1 9.
• c 1.574

  Dr. Featley in a Sermon on Psal. 2. 10. Lo∣gick teacheth the Preacher to Analize and divide his Text. It teach∣eth to collect true and pro∣per Doctrines from it, assisteth him in confuting of Heresies, and in resolving all questions.
• d 1.575

  Lexicon Chaldaicum, talmudicum, & rabbinicum, opus immensi laboris atque fructus, & incomparabili multorum anno∣rum industria patris atque filii Johan. Bux∣torfii clabora∣tum. Bootius.
• e 1.576

  Concordantiae Bibliorum he∣braicae, editae à Joh. Buxtorfio juniore, magni patris majore filio. Arnoldus Bootius. Hen∣rici. Stephani maximae & ab∣solutissimae Concordantiae.
• f 1.577

  This Bread is my body, 1. the communion of my body. The Prophets explain the books of Moses, and the New Testament in∣terprets the Old.
• g 1.578

  Analogia fidei nihil aliud est▪ quam constans & perpetua sententia Sc••ipturae, in apertis & minimè obscuris Scripturae locis: quales sunt arti∣culi fidet in sym∣bolo, quaeque continentur in oratione Domi∣nica, in Deca∣logo. Whitakerus. Rainoldus de lib. Apoc. Plura Rabbinis debemus, nos praesertim qui accuratum istud interpretandi genus sectamur, quam quisquam existimet. Drus. observ. Sac. l. 15. c. 6.
• h 1.579

  Censura in exercit. ••. 4. Morini c. 80. Doctissimus Hebraeorum Grammaticus idem que inter∣pres Kimchius. Fuller Misc••l. l. 5. c. 8. vide l. 2. c. 3. & l. 3. c. 12 & l. 4 c. 18. David Kimchius è cujus Grammatica & Lexico sive radicum libr••, tanquam ex equo Trojaxo prodiit, quicquid Grammaticorum & Lexicorum Hebraicorum ubique videmus. Morinu•• l. 1. exercit. 6. c. 4. Ebraeorum Interpretum Coryphaeus Kimchi, Amama Antib. Bibl. R. David Kimchi, sive Kamius, scriptor tersus & styli Biblici aemulus, scriptor ••or••atior et à Thalmndicis fab▪ li•• alienior. Amamae consilium de studio Ebraico feliciter in ••ituendo. In∣geniosissimus ille Hebraeorum doctorum David Kimchi Hispanus, dictionario suo Hebraico nunquam satis laudato, quod inscripsit Sepher has••hurschim, Librum radicum. Waserus de num. Heb l. 1. c. 1. Aben Ezra meritò audit Philol. Sac sapientissimus Ebraeorum, Mayer••s in R Aben Ezra Hispanus, Chacâm, sapiens seu doctus cognominatur Waserus d•• num. Heb. l. 1. c. 1. vide Bux••o••sium Abber••iat. de Hebr. p. 34 Rabbi Solomon Iarchi, Campensis Gallus, tantae est apud Hebraeos authoritatis, ut cog••omentum retulcrit Raschi, quasi capitis tribuam Israel, ac universa Biblia Hebraica doctissimis quidem, sed argutis ad moaum Commentariis illustravit. Was. ubi supra One of special credit among the Jews, and therefore usually stiled with an Epithe••e, Aben Ezra the wise man, Nettles Answer to the Jewish part of the History of Tythes. Sect 5. Aben Ezra, utait Sixt Senens. sapiens cognomento dictus est ab Hebraeis, commentariis versati sunt, is est qui i•• Grammaticus, Philosophus, ••strologus, & Theologus magnus ••erte ut sciunt, qui in Hebraeis sacris scripturis ex intima lingua cognitione, quod atti••••t ad verba, omnium Rabbinorum scientissime est versatus, Rainold. de lib Apoc. praelect 116.
• * 1.580

  A Mose (Pro∣pheta) ad Mo∣sen, (hunc •• Aegyptium) non surrexit sicut Moses, qui seilicet do∣ctrina & crudi∣tiòne Mosi le∣gislatori esset aequiparandus. Dilherus Elect. l. 1. c. 5. Ebraeo∣rum communi judicio, doctis∣simus Rabbi Moses Aegyptius, saith Rivet of him Exam. Animad. Hugon. Grot. Is anno is ab hinc amplius quadringen∣tis scripsit, Fullerus. In Aegypto educatus & studiis consecratus, unde vocatur Moses Aegyptus Buxtors. de Abbreviat. Hebraic. Rabbi Ben Maimon (commonly called Rambam) the most judicius Rabbin that ever was known to the Christian world. Dr. Casaubones Treatise of use and custom. R. Mose Ben Nachman, ••uem Ramban per Nu•• in fine, qui & Moses Gerundensis, cum alius. R. Mose Ben Maimon, qui Rambam, per Mem in fine vocatur, sit; qui R. Moses Aegyptius dicitur; uter{que} vir insignis, Mercer in Gen. Ralbag, that is, Rabbi, Levi Ben Gerson, he wro••e Commentaries upon all the Bible, on Radak, that is, Rabbi David Kimchi Rashi, that is, Rabbi Solomon, Iarchi, he hath commented upon all the Bible, and almost all the Talmud. Solent Judaei ad hunc usque diem, cum notantur initialibus literis quaedam vocabula, ex illis vocem unam conficere, ut quia primariae literae Rabbi Solomon Iarchy sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, solent appellare Rashi, & Rabbi Moses Ben Maimon, quoniam quatour hae voces incipi••nt, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iudaei eum appellant Rambam, Rainold. de lib. 4. Apoc. praelect. 150. Quid suerint Urim & ••••umnum, ne Rabbinorum quidem Principes jamdiu s••ire po••uerunt. Chamierus.
• a 1.581

  Neque enim n••∣g••nt ad ad••••rsarii ••psi qui natribus aliquando viden∣tur nimium tri∣buere, quo magis Apostolorum vi∣cini fuerunt, co etiam majoris esse authoritatis. Quo plus enim homines ab Apo∣stolorum temporibus recesserunt, eo plus sumpserunt audaciae. Apud omnes autem orthodexos in confesso est; signum publicè erexisse intichristum post sexcentos à nato Christo annos, regnante Phoco, à quo, Pontifici Romano Tyrannica in omnes Epi∣scopos potestas est confirmata, &c. Iure igitur ••oannes Juellus Anglus, Episcopus Sarisburiensis, qui ad patrum authorita∣tem Pontificios provocavit▪ edito scripto, in praecipuis horum temporum controversiis ••nodandis, non egressus est sexcentorum à nato Christo annorum limites, quibus negavit probari posse authoritate antiqui alicujus patris receptos fuisse viginti septem articulos, in quibus ho•• tempore Pontifici•• rei Christianae summam constituent. Rivet. de patrum authoritate, c. 1.
• * 1.582

  Neque vereber il∣lud vel ••ure••uran lo confirmare, minoris ipsi Hierony••no const••••isse suas scripsisse lucubrationes quam nobis restituisse & illu∣strasse. E••as••. lib 2 Epist. 1. Leoni decimo. The Fathers had their Naevi, their errors, as Daille du vrai usage des Peres, & Rivet. de authoritate patrum. & Laurentius in Rever. Eccl. Rom. erga Pat. Subdola shew. Summi ••rant homines, sed tamen homines erant. ••ook in his Censura quorundam Scriptorum veterum; and Rivet. in his Criticus Sacer, shew which of their works were spurious and supposititious.
• * 1.583

  See Burrh. on Hos. 3. 4.
• b 1.584

  Vix ullum habet & ipsa docta Graecia, quem cum hoc viro queat ••••mponere. Q•••• tam in il∣lo Romanae fa∣cundiae? Quan∣ta linguarum peritia? Quan∣ta om••is anti∣quitatis, omnium historiarum no∣t••••••a, quàm sida memoria, quàm foelix rerum om∣nium mixtura, quàm abs••luta mysticarum lite∣rarum cognitio? super omnia quis ardor ille, quam admir••••i••is Di∣vini pectoris af∣flatus? ut unus, & plurimum de∣lectet eloquentia, & doceat eruditione, & rapiat sanctimonia, Erasm. Epist. l. 2. Leoni decimo Pontifici. In cognitione sacrarum literarum adeo praefero Hieronymum Augustino, ut vehementer impudens arbitrer, alterum cum altero conferre. E••••sm. Eckio, l. 2. Epist. Vide plura ibid. Dexterrimus ille literarum sacrarum interpres. Glassius. Hieronymus solus inter Patres fuit doctus Hebraeas literas, quas quia reliqui ignorabant, saepè in V. Testamento explicando lapsi sunt. Tarnov. exercit. ••ib.
• * 1.585

  Opus laboriosum & divinum, maximo ecclesiae damno amassum, eujus operis jacturam deplorare possumus, compensare nunquam possumus. Whitak. Vid. Whitak. de author. Script. l. 2. c. 1.
• b 1.586

  Inter antiquos ecclesiasticos au∣ctores Graci generis non tan∣tum primus, sed ferè solus He∣braicè fuit do∣ctissimus. Salmasius de modo usurarum. Autor non purus, ut vix unquam nominari possit in rebus fidei absque praefatione. Chamierus.
• c 1.587

  Magnus Au∣gustinus inge∣nio, cruditione, san••••itate, zelo, &c. Quo res tantam illi meri∣tò authorita••em conciliarunt, ut nemo sit anti∣quorum qui in scholis nostris aut Pont••si••iis pluris aestimetur aut aestimari debeat. Rainoldus de libris Apocr. Tom. 1. praelect. 29. Augustinus habitus Theologorum veterum acutissimus, neque immerito. Id. Quid habet orbis Christianus Aurelio Augustino vel magis Aureum vel Augustius? Ut ipsa vocabula nequaquam ••ortuit••, sed numinis providentia videantur indita viro. Erasm. Ep. l. 2. Leoni decimo Po••tisici. Vide plura ibid. Joannes Chrysostomus, mellitissimus ille concionator Christique praeco indefatigabilis, cui jure optimo ob sapientissimam cloquentiam & eloquentissimam sapientiam, oris aurei cognomen tri••utum est. Era••m. Epist. l. 28. pag. 1332. Vide etiam pag. 1333, &c. Graecorum disertissimus Chrysostomus. Fullerus.
• * 1.588

  Tulit eadem f••r∣me aetas aliquot summa ••acundia parique Doctrina ac pietate vi••os Athanasium Alexandrinum Episcopum, Gregorium Nazianzenum Basilii Pyladem, ac studiorum sodalem, Joannem Chrysostomum & ipsum Basilio familiarem, ac fratrem Gregorium Nyssenum Episcopum. Horum suis quisque dotibus summus erat: A••hanasius ad docendum accommodatissimus. Nazianzenus floridum & argutum orationis genus amplexus videtur. Chrysostomus lic••t pul••re suo cognom••ni respondens, alicubi verbis redundat, & in digressionibus videtur immodicus. Nysseno placuit pia simp••icitas. Erasm. Epist. l▪ 28. p. 1157. Vide plura ib. de Basilio.
• * 1.589

  Magnus ille Ec∣clesi••e propugna∣tor, ac pro sui nominis augurio pacis Ecclesiasti∣sticae vindex. Spirant illius scripta illum Evangelii vigorem, ac phrasis arguit pectus martyrio paratum. Fuit vici∣nus Apostolorum temporibus, quum adhuc martyrum triumphis ••••oreret Ecclesia. Nam puer audivit Polycarpum in Asia. Polycarpus autem Joannis Evangelistae fuit Discipulus: hujus viri de Christo deque Christi Discipulis S••rm••nes, Irenaeus pu••r avi••issimis imbibit auribus, ac penitus inscripsit cordi suo, sic ut senexetiam horum omnium vividam ac praesentem reti••e•• memoriam. Era••m. Epist. l. 28. p. 1145.
• * 1.590

  See a great commendation of Tertullian in Iacksons Raging tempest, pag. 8. Vir pro••ectò acris ac v••hem••ntis inge••ii, multo latino eloquio eleganter scripsit, sed stylo nimium elaborato ac dur••, & propter inusitatam vocum novitatem obscuro. Sixtus Senensis. Vide Vincent. Ly••in. c. 24. Versor nunc in Tertulliano emendando & illustrando duro quidem Scriptore, nec ubique orthodoxo, sed plane inter omnes, tum Graecos, tum Latinos Theologos admirando. Beza Exist. 67. de patribus. S••ptimus Tertullianus fuit omni genere literarum peritus, sed in eloquendo parum ••acilis, & mi•••••• comptus, & multum obscurus fuit, ergo ne hic quidem satis celebritatis invenit. Lactant. lib. 5. de Iustitia.
• * 1.591

  Cyprianus unus est mult••∣rum i••star vete∣rum habendus, sive spectes elo∣quentiam, sive doctrinam, sive pastoris dignitatem, sive pectus Apostolici spiritus vigorem ubique fragrans, sive Martyrii gloriam. Pectus ardet evangelica pietate, & pectori respondet oratio: loquitur diserta, sed magis fortia quam diserta: neque tam loquitur for∣tia quam vivit, ut ipse meminit alicub••. Erasm. Epist. lib. 28. pag. 1148, 1149, &c. Unus praecipuus & clarus extitit Cy∣prianus, quoniam & magnam sibi gloriam ex artis oratoriae professione quaesierat; & admodum multa conscripsit in suo genere miranda. Erat enim ingenio facili, copioso, suavi, & (quae sermonis maxima est virtus) aperto; ut discernere ••equeas, utrum∣ne ornatior in eloquendo, an facilior in explicando, an potentior in persuadendo fuerit. Lactant. lib. 5. de Iustitia. Augustinus copiosus est, Hieronymus su••cinctus: Lactantius Ciceronem imitatur, Tertullianus obscuritatem amat: Chrysostomus ornatus & apertus est, Nazianzenus pressus & acutus. Whitak. de Script.
• * 1.592

  In Athanasio suspicimus scri∣am ac sedulam docend•• perspi∣cuitatem. In Ba∣silio pr••ter sub∣tilitatem, exos∣culamur piam ac mitem suavilo∣quentiam. In hujus sodali Chrysostomo sponte profluentem orationis copiam amplectimur. In Cypriano spiritum v••ne∣ramur Martyrio dignum. In Hilario grandi materiae parem grandiloquentiam. atque ut ita loquar, Cothurnum adm••ramur. In Ambrosio dulces quosdam aculeos, & Episcopo dignam amamus verecundiam. In Hieronymo divitem Scripturarum pe∣num optimo jure laudamus. In Gregorio puram nulloque fuco picturatam sanctimoniam agnoscimus. Erasmus lib. 28. Epist. Praesat. in August.
• * 1.593

  Patrum Lati∣norum propè ultimus. Bern.
• * 1.594

  Mercerus in Gen.
• * 1.595

  Ex Scriptura ipsa Calvinus ita Scripturam interpretatus est, u•• inter aequos rerum judi••es, doctis••imi in∣terpretis nomen jure meritus fit. Rivetus in Ca∣tholico Ortho∣doxo.
• d 1.596

  Quo nemo aetate sua solidier & nervosior Theologus. Whi∣takerus in con∣cione ultima. Non immeritò aliquando magnus Scaliger dixit, Ab Apostolorum temporibus hactenus parem Theologum nullum vidisse seculum. Innumera loca primus illustravit, L'Empere••r in Dan. 2. 45.
• e 1.597

  Incomparabilis illa editio Tre∣melliana, opera & cura doctissi∣mi Theologi Francisci Ju∣nii elucubrata & expolita plu∣ribusque Scholiis locupletata. Fuller. Miscel. Sac. l. 2. c. 1. Vide Bootii censuram in In∣dice Autorum. Animadversio∣nibus sacris prae∣fixo. In Novo Testa∣mento laboravit Erasmus Rote∣rodamus non in∣utiliter, cum vertendo, tum paraphrasi ex∣plicando, tum annotando. Chamierus de Canone, l. 12. c. 1
• f 1.598

  Papa Inno∣centus primum locum tribuit Thomae post Scripturas, & meritò, nam melius de Papa∣tu meruit quam omnes Patres. Rainoldus. B. Morto••s Appeal, l. 2. c. 2. Sect. 22. Papistarum Homerus Thomas Aqui∣nas. Rainold. de lib. Apoc.
• g 1.599

  Rainolds against Hart. Thomas Aquinas adhuc infans chartam versa••s, imò comedens, significabat quam studiosus foret adultior factus. Cornel. a Lapide in Gen. 25. 22.
• * 1.600

  Omnium Pontificiorum quasi commu∣nis quidam pater est, & propter prosundam eruditionem atque eximiam pietatem Divus Thomas, Doctor Seraphicus, Do∣ctor Angelicus, vulgo salutatur. Quicunque Beati Thomae Doctrinae impugnat, semper fuerit de veritate suspectu••, Salmer. Laurent. Rever. Eccles. Rom. erga Pat. Subdola Artic. 7. Sect. 2.
• a 1.601

  Spanhem. Dub. Evang. part. 2. Dub. 34. Vide ibid Dub. 5. pag. 132, 133.
• b 1.602

  Chamierus.
• c 1.603

  Cardinalis Cajetanus om∣nes Epistolas Novi Testamen∣ti & Actorum librum recen∣suit ad veritatem Graecans & Annotationibus illustravit, intra spatium circiter decem men••ium. Chamierus Tom. 1. de Ca∣none, l. 13. c. 4. Vir meo judicio quam vis Papista, tamen candidus plurimumque distans ab ea pertinacia, quam in reliquis de∣plorare cogimur. Idem de Canone l. 12. c. 1. Vide Whitakerum de Scripturis, p. 16, 17. & 196. Andradius mentione Ca∣jetani sacta subjungit, omnes illum aetatis suaelonge superasse.
• d 1.604

  Maldonatus Hispanus, quae gente nulla gens confidentior sui; & Iesuita, qua secta nulla secta magis despiciens aliorum. Chamier. de Euchristia l. 10. c. 10.
• e 1.605

  Andraeas Masius Papista quidem, ac sanior & dexterrimus Scripturae sacrae sanctae interpres. Glassius O••omat.
• * 1.606

  Postillae voce Barbara signifi∣cant ••aciles & breves expositio∣nes. Rainold. de lib. Apoc.
• * 1.607

  One well ob∣serveth that there are three starres to di∣rect us in read∣ing a book of Scripture, the Persons, Time and Place; the more one ob∣serves these three, the better he will be able to carry on the series of the Discourse.
• * 1.608

  Prov. 4. 13.
• * 1.609

  Joh. 7. 17.
• * 1.610

  Deut. 6. 6, 7.
• * 1.611

  Praxis Eccle∣siae, Patrum con∣sentions in∣terpretatio, Conciliorum praescripta & decreta, Regula fidei. The custome of the Church is but the custom of men: the sentence of the Fathers is but the opinion of men: the determination of Councels, but the judgements of men, what men soever. Whi∣taker.
• * 1.612

  More credit in matters con∣troverted be∣tween Rome and us is to be given to the Churches and Fathers of that first Age after Christ, then of the later, when the mystery of iniquity (rising by degrees) had gotten too great both height and breadth. Robins. Essayes Observ. 9.
• * 1.613

  Inter Pontisi∣ces Romanos multi fuerunt scelerati, ex quo∣rum improba vita plus red••it ad Christianos scandali, quam ex eorum authoritate aedificationis. Non potuit vir humani ingenii non fremere, cum legenti Pontificum Romanorum vitas tot occurrerent monstra scelerum. Chamier. de Canone lib. 3. cap. 6. Vide plura ibid. Absit ut unius homuncionis, & quidem infirmissimi, arbitrio stare credamus vel cadere veritatem Dei. Chamierus ibid. cap. 7.
• g 1.614

  Plus creden∣dum est simplici laico Scripturam proferenti, quam toti simul Conci∣lio. Panormita∣nus.
• h 1.615

  M^r Greenhill on Ezek. 3. 14▪ p 316. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Analysis 1. Grammatica quae proprias, 2. Rhetorica quae tropicas dictio∣nes excutit. 3. Logica quae scopum, quae ante∣cedentium & consequentium seriem, probatio∣num{que} vi•• indi∣cat. Altingius.