been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
Florentine councell and that of Trent doe approve the said Bookes to be Canonicall as also Augustine and Innocentius To which it may be answered 1. That the Councell of Carthage was but a Provinciall Councell and therefore it cannot binde the whole world Moreover in that Councell there are divers things which the Papists will not endure as in the 26 Canon there is a decree that no Bishop shall be called chiefe or universall Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councell with which they will not binde themselves 2. The Latine Fathers judged these bookes fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any doctrine 3. These Bookes are not Proto Canonicall truely and properly Canonicall inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonicall or rather Ecclesiasticall as they are stiled In this sence Augustine and Innocentius are to be taken when they reckon these Bookes among the Canonicall 4. No Councell hath authority to define what Bookes are Canonicall what not seeing Bookes truely Divine receive authority from God himselfe and are to be esteemed of undoubted truth although all the world should barke against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Bookes The coâ—ncell of Trent was gathered and kept against all Civill and Ecclesiasticall right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councell matters were concluded and the sentence passed the adversary not being heard speake nor so much as present for the Protestants might not be admitted to hearing neither could they obtaine to propound their opinion in the Councell muchlesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against divine and humane law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himselfe 3. In that Councell the accuser and Judge were the same for the Pope did accuse the Protestants of heresie he did convocate the Coucell he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the reformation of the Pope was the thing in question Lastly all Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the mind of the Legates or otherwise then they approved no man had any voyce in the Councell but such as were sworne to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverbe arose Spiritum Sanctum Roma pâ—r peram mitti Tridentum The Holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his comming nor of the Apostolicke and Primitive Church for more then 300 yeeres after as both Eusebius out of Origen and the Councell of Laodicea Can. 59. confirmed afterward by the sixth generall councell of Constantinople sheweth for the Greeke Church and St Jerome for the Latine CHAP. VI. Of the Authenticall edition of the Scripture NOw we must enquire which is the Authenticall edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some forme of words and in some language which may be understood Lawyers from whom the use of the word Authentique seemeth borrowed doe call those instruments and writings authentique which have a certaine and just authority in themselves A booke or writing is authentique either by divine or humane institution those are by Divine appointment and institution authenticall which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith in as much as God himselfe doth approve thtm by humane institution such writings are held authenticall which by the opinion and sentence of learned men in their severall professions may be esteemed worthy credit and beliefe for themselves and for the truth in them There is a great diversity of editions of holy Scripture all cannot be simply and perpetually authenticall in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentique whence the others are transcribed yea it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principall Deeds so amongst this great variety of editions one or more ought to be as principall and authenticall Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentique edition of Scripture they say that the edition of the Bible in Hebrew and Greeke iâ— not authenticall but rather the vulgar Latine We hold that the vulgar Latine is very corrupt and false that the Hebrew for the old Testament and the Greeke for the new is the sincere and authenticall writing of God therefore that all things are to be determined by them and that the other versions are so far to be approved of as they agree with these fountaines The Tridentine Councell thus decreeth that in all sermons readings disputations controversies the vulgar Latine Translation should be taken for authentique before the Hebrew or Greeke and that no man should presume upon any occasion to reject it or to appeale from it When the Councell of Trent saith the vulgar Latine is authenticall it compares it with other Latine Translations not with the Hebrew Muis. Andradius the chiefest of the Divines at the Councell of Trent thinketh that the Councell of Trent did not meane either to condemne the Hebrew truth as he calleth it or to acquit the Latine Translation from all errour when they called it Authenticall but onely that the Latine hath no such errour by which any pestilent opinion in faith and manners may be gathered This saith Rainolds against Hart. ch 6. p. 202. Chamier tomo 1. l. 12. c. 2. The Rhemists in their preface to the new Testament translated by them prolixly
that no man can see just cause to call them into question as the doctrine of creation of all things in six daies the doctrin of the fall of our first parents the story of the delivering Israel out of Egypt of the delivering of the Law and ten Commandements 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 soule for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angell could ever have found out such an admirable temper and mixture of mercy and justice together as the Gospel revealeth in the reconciliation of God with man God in giving and establishing 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 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 understood There is nothing in the Law against reason or common equity A Jesuit reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandements did much commend the equity of them See Sir Walter Raleighs 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 actions 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 braine and yet such as being taught and revealed the conformity of it to right reason will enforce any well considering man to acknowledge it to be most true and needfull for example that a man must love God above all and his neighbour as himselfe that he must keepe his thoughts and cogitations free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himselfe against the future life that he must not at all trust in himselfe nor in any man but onely in God and that he must doe all he doth in Gods strength that he can deserve nothing at Gods hand but must looke 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 syllable thereof and the salvation of man not temporall but eternall These writings lead a man wholy out of himselfe and out of the whole world 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 Authour of any writing will surely have most respect of himselfe in that writing The Scriptures manifest Gods glory alone Jerem. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The doctrines precepts prohibitions and narrations tend to the setting forth of his glory and bring solid and eternall comfort and salvation to their soules 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 Luke 1. 79. Christ John 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 from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing All other writings use perswasive and flourishing speeches these command and condemne all other Gods all other religions all other writings and command these onely to be had in request and esteem and acknowledged 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 gainsaying and to seeke no further then to them for direction Both the simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the simplicity because it is plaine in no wise deceitfull and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuously the chiefest mysteries of faith and divine revelation which are above humane capacity Whether we read David Esay or others whose stile is more sweet pleasant and rhetoricall or Amos Zachary and Jeremy whose stile is more rude everywhereâ— 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 Jerem. 13. 18. 1 Sam. 12. ult and bind the heart to its good abearing Jerome could say as oft as I read Paul it seâ—mes to me that they are not words but thunders which I heare Junius reading the first Chapter of John was stricken with amazement by a kind of Divine and stupendious authority and so he was converted from Atheisme as himselfe saith in his life Johannes Isaac a Jew was converted by reading the 53. of Esay Our Saviour spake as one having authority not as the Scribes So this booke speaks not as men it simply affirmes all things without proofe other authors use many arguments to confirme the truth of what they say Therefore Raimundus de Sabunda hence proves that he who speaketh in the Bible is of that authority that his bare word ought to be believed without any proofe whereas Galene Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason The Philosophers called the Christians by way of scorn credentes Julian derided the Christian beliefe because it had no other proofe then thus saith the Lord. 6. Another argument is taken from the experience of the truth of the predictions and prophesies thereof For seeing it is generally confessed that onely the Divine essence can certainly foresee
to thy face curse God and die and that Psal. 14. 1. Some answer thus these places are historically inspired not dogmatically Another question is whether preaching be not divinely inspired as well as the word written The Preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the word Some say the Scriptures are but a device of mans braine to give assistance to Magistrates in civill government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint circumcision to cut a poore child as soon as he came into the world Two and twenty thousand Oxen were spent at the dedication of one Altar to sacrifice so many Oxen and Sheep such usefull creatures Christ chose silly illiterate men to propagate the Gospell This serves for information of our judgement and assures us of divers truths 1. That the Scriptures are for themselves worthy to be believed they have authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the divine truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the authority of the Authour of any writing such is the authority of the writing it selfe for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the authour of these writings Thus saith the Lord therefore such authority as he hath such must they have a supreme highest authority which borroweth from none and is subject to none So this acknowledgement of their originall teacheth that we must not believe them for the authority sake of any man or men for Gods word can borrow no authority from men John 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it selfe so is the first truth to be believed for it selfe saith Aquinas And as Christ by himselfe could demonstrate that he was the Messias so the Word by it selfe can prove that it is the Word of God We affirme that the Scriptures are known to be of God by themselves the Papists maintaine that we cannot be certaine of the Scriptures divinity by any other argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith that the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of beliefe and practice are proved by the Scripture The Scriptures prove themselves by their own naturall light manifesting their divine originall whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it selfe too by it own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Esay 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies ergo the authority of the Scripture is greater then that of the Church Goodnesse it selfe cannot deceive wisdome it selfe cannot be deceived God is both Titus 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Acts 14. 14. 15. 17. 17. 30. 3. Faith and a firme consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertaine 4. In vaine shall we dispute against the wicked concerning Religion and divine truth if we shall say it comes from God because we affirme so 5. This is proved by Scriptures John 5. 34 35. Christ in his humiliation did not receive the testimony of John much lesse will he receive the testimony of others now he is glorified John 5 34 35 36. 1 Cor. 2. 4 5. 1 John 5. 9. 6. The authority proving is greater more certaine and more knowne then the conclusion proved by the â—ame Autoritde probans is greater then probata The Papists to prove the authority of the Church flie to the Scriptures For I demand whence doe we understand that the Church erres not in delivering the Canon of the Scripture they answer it is governed by the Holy Ghost and therefore cannot erre in its decrees But how appeares it that it is so governed alwaies they answer God hath promised it and then they alleage those places to prove it Ob. The Church is ancienter then the Scripture because it was before Moses ergo it hath greater authority Sol. 1. The Prophets and John Baptist were ancienter then Christ yet not of greater authority 2. Consider the word 1. quoad formale externum as written and clothed with words so the Church was before the Scripture 2. quoad formale internum the matter and sence or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1. 23. John 17. 20. JAmes 1. 18. Semen semper sobole illa cujus est semen antiquius esse necesse est In the thing it selfe the being and substance of the word was before the Church although in this circumstance and manner of being it was after Ob. 2. Non erederem Evangelio nisi me commoveret Ecclesiae Catholicae authoritas saith Augustine Sol. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a meanes of moving the Samaritans to believe but when the men of Samaria had heard Christ himselfe speake they believed in him more for his own words then the womans John 4. 39 41. In which sence those words of Austin so frequently quoted by the Papists are to be interpreted Austin spake this of himselfe being a Manichee when he was a Manichee he was first moved by the authority of the Church to believe the Gospell His meaning is that he had never believed the Gospell if the authority of the Church had not
Philemon were at the same time written from Rome and sent by the same viz. Tychicus and Onesimus First that the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3 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 he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Marke Luke Demas as is manifest by comparihg the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22 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. vers 1. 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 latter bonds it is hence manifest because Phil. 1. 25. 26. 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certaine 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 Chap. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. v. 19. The latter Epistle to Timothy was the last of all Pauls Epistles written by him in his latter bonds of which he writes Chap. 1. 8. 2. 9. and from Rome Chap. 1. v. 17. a little before his martyrdome which he seems to intimate Chap. 4. v. 6 7 8. Thus having by the â—helpe of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speake of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is the first not in time of writing but in dignity because of 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 16 Chapters The best Expositors of it are Dr Selater on the first three chapters and Pareus with Peter Martyr and Pâ—r on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much authority the Epistle to the Romans hath in establishing controversies of faith So much the first to the Corinths hath in establishing Ecclesiasticall Discipline therefore Antiquity hath placed it next the other It consists likewise of 16 Chapters The best Expositors of it are Pareus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of 13 Chapters The best Expositors of it are Museulus and Dr Sâ—later Galathians St Jerome taketh the argument of the Epistle to the Galathians to be the same with the argument of the Epistle to the Romans wherein the Apostle proveth that by the workes of the Law whether ceremoniall or morall no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Galat. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Parâ—â—s Ephesians Ephesus was a Mother-city in the lesser Asia famous for idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all ryot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchiâ—â— Mr Baines hath done well on the first Chapter and Dr Gouge on some part of it Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Mâ—cedonia Acts 16. 12. In this Epistle he commends their godly study It consists of foure Chapters Zanchy and Dr Airie have done well on this booke Colossâ—ans Colosse was the chiefe City of Phrygia in lesser Asia the Apostle directs this Epistle to the inhabitants of that City It consists of foure Chapters Bishop Davenant Bifield and Elton have done best on this Booke Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chiefe city in Macedonia whither how the Apostle came we may see Acts 17. The first Epistle consists of five Chapters the second of three Zanchius and Dr Sâ—later have done well on both these Epistles Jackson and Bradshaw also on the second Timothy 2. signifieth the honour of God or precious to God He honoured 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 foure Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithfull Minister and beloved friend of the Apostle 2 Cor. 2. 13. 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 Espencaeus and Dr Tailor have done best on this booke Philemon he was the minister of the Church at Colosse V. 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by some Heretickes as Marcion aud Arius it is now received as Canonicall because it was inspired of God doth in all things fully agree with all other parts of Propheticall and Apostolicall writings and was received of the greatest part of the ancient Church though upon weake and slender grounds the Latine church for a time did not receive the same Hierom in Catalogo scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he commeth to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the stile and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the stile and inscription of this epistle and manner of reasoning makes some doubt of the writer thereof and also something in the epistle shewes that it was written not by Paul as in the beginning of the second chapter vers 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 Gospell whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greeke copy whereof 〈◊〉 speakes leaves out the name of Paul in the Title and also divers printed Bookes Augustine speakes often of this epistle as if it were of doubtfull
the Reformed Church with one consent admit this Epistle for Canonicall Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Wâ—itaker against Raynolds with his preface wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himselfe I thinke afterwards seeing these words in a latter edition are left out It is nowhere found in Luthers workes that he called the Epistle of JAmes inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Bookes he produced Some in the preface of the German edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawie if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other edition from the yeere 1526. Luthers disciples now hold that it is Canonicall and Apostolicall and they answer the arguments of those that are opposite thereto as we may see in the exposition of that Article concerning the Scripture by that most learned and diligent man John Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fert saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinall denieth the Epistle to the Hebrews to be Canonicall yea which is far worse he affirmeth that the Authour thereof hath erred not onely in words but in the sence and meaning of the Scriptures Nay Cajetan saith Whitaker rejected JAmes second of Peter and second and third of John and Jude It consists of five Chapters Pareus and Laurentius have done best on it First of Peter This Epistle is called in the Title Catholicall because it is not written to any one person as that of Paul to Timothy Titus and Philemon nor to any one particular Church as those of Paul to the Romans Corintâ—s but to the converted of the Jewes dispersed here and there as appeares by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolicall and was written by Peter 1. Because the Authour of It expresly calleth himselfe Simon Peter the Apostle of Jesus Christ. He wrote it in his old age to confirme them in the doctrine which before he had taught them 2. It s inscription is to the same Jewes that the former viz. dispersed by the Romane Empire and converted to Christ whose Apostle Peter was 3. It shewes an Apostolicall spirit 4. It s stile and composition is agreeable to the former Epistle 5. The Authour of this Epistle witnesseth that he was a Spectator of the transfiguration in the mount Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his deare brother Chap. 3. v. 15. It consists of three Chapters First of John consists of five Chapters Second and third of John They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonicall 1. Their Authour cals himselfe an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiasticall office is often signified but here age rather now it is manifest that John came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolicall Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Johns and reckon them among the Canonicall bookes Each of these Epistles is but a Chapter Jude This Epistle also in times past was questioned by some but that it is Apostolicall first the inscription shews the Author expresly cals him a servant of Christ and brother of JAmes 2. The matter it agreeth both for words and sentences with the second of Peter of which it containes as it were a briefe sum and recapitulation That the writer of the Epistle doth not call himselfe an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter JAmes and John quit the same Title yea Paul in his Epstles to the Philippians Thessalonians and Philemon doth not call himselfe an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well upon it Revelation It is called according to the Greeke Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast John the Evangelist into a fornace of scalding Oyle but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This booke describeth the state of the Church from the time of John the last of the Apostles untill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the Kingdomes of Antichrist The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impaire the credit and authority of this above all other Bookes wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Booke of Scripture First the Authour of it is set in the forefront or face of it the Revelation of Jesus Christ Chap. 1. vers 1. who professeth himselfe to be the first and the last vers 11. so in the severall Epistles to the Churchs in severall stiles he challengeth them to be his Thus saith he 1. that holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharpe two edged Sword 4. Which hath eyes like a flame of fire and his feete like brasse 5. Which hath the seven Spirits of God and the seven starres 6. He who is holy and true who hath the key of David 7. He who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or pen-man his servant John the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his
adulterate corrupted by the addition of certaine bookes 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. l. 1. c. 4. l. 2. c. 15. sect 21. Tertul. in Apol. c. 19. They are called Apocryphall i. secret and hidden not because the names of the writers are unknowne by that reason Judges and Ruth should be Apocryphall but because they were not wont to be read openly in the Church of God as the Canonicall bookes but secretly and in private by private persons or because their authority was obscure and doubtfull with the Ancient These bookes our Church rejecteth as not written by Divine inspiration for these reasons All the Canonicall bookes of the old Testament were written by the Prophets but none of these bookes were written by any of the Prophets for 1. The last of the Prophets of the Jewes was Malachy Mal. 4. 4 5. between whom and John Baptist came no Prophet Marke begins with the same words almost with which Malachy ended a good argument to prove that the new Testament is next to the old But these Bookes were written by such who lived most of them after Malachy 2. All the Prophets wrote in Hebrew the language which the Jewes understood but the Fathers affirme and Papists acknowledge that most of these bookes were written in Greeke ergo being not written by the Prophets they are not Canonicall 2. All the bookes of the old Testament were committed to the Jewes and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jewes for corrupting the sence of the Scripture did yet never reprove them for rejecting those bookes which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them John 5. 39. Eâ—ras after the captivity is reported to have gathered all the Bookes of holy Scripture and safely to lay them up If the Jewes should have rejected or not received any bookes being Canonicall they had grievously erred which the Papists themselves will not affirme Yea there should have been some Canonicall Bookes which no Church received for besides the Church of the Jewes at that time there was none in the world The Canonicall Bookes of the old Testament were divided into Moses the Prophets and Psalmes with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3 There are two waies to know a booke to be Canonicall one by the testimony of some Prophet or Apostle the other by the certaine testimony of them which did live when the booke was published who did witnesse that the booke was written by some Prophet or Apostle But these bookes are known to be Canonicall neither of these waies they were rejected by the Jewes who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Bookes unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their doctrine All the Canonicall Bookes in generall John 5. 39. 10. 35. Rom. 16. 26. Luke 16. 29 31. Ch. 24. v. 25 27 44. The most of all in speciall Genesis Matth. 19. 4 5 6. Exodus Matth. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Joshâ—a Heb. 11. 30 31. Judges Heb. 11. 32. Ruth Matth. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Matth. 12. 42. Second of Kings Luke 4. 27. First of Chronicles Matth. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Job 1 Corinth 3. 19. Psalmes Acts 4. 25. Proverbs Heb. 12. 5 6 7. Esay Matth. 1. 23. Jeremy Heb. 10. 16 17. Ezechiel Matth. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. 15. 15 16. Hosea Matth. 12. 7. Joâ—l Acts 2. 12. Amos Acts 15. 16. Jonah Matth. 12. 40 41. Micha Matth. 10. 35. Naâ—um Rom. 10. 15. Habacuc Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21 5. Malachy Luke 1. 16 17. These bookes were not cited by Christ and his Apostles for confirmation of their doctrine Ob. If they be not Canonicall therefore because they are not cited then Naâ—um and Zephany are not Canonicall Aratus Menander and Epimenides prophane Poets are Canonicall because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Sol. They are not therefore not Canonicall onely because they are not cited but especially because they have not the characters of Divine Scripture 2 Nahuâ— and Zephany are implicitely quoted when the bookes of the Prophets are mentioned Acts 7. 41. 15. 15 16. The Poets are not cited as Canonicall but the Apostle applied himselfe to his hearers who did much esteeme their authority Some have well coucluded from Acts 10. 43. that the Apocrypha are not to be received as Canonicall Scripture because they testifie not of Christ. 4 Those bookes which containe manifest untruths coutrary 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 John 17. 17 sweetly agreeeng with it selfe and every part with other these bookes commend false things as true and approve things evill as right Judith chap 9 v 2 commends killing the Sichemites against Gen. 49. 6 7. 2 Mac. 14. 42. Razis is commended for killing himselfe the fact is not onely related but commended also in these words nobly manfully and this commendation doth plainly shew that the Authour thereof was not inspired of God when the Donatists out of this booke urged that it was lawfull for them to kill themselves as Razis did Augustine then was forced to acknowledge that the authority of this booke was uncertaine 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 Toby Judith Bell and the Dragon If any desire a particular conâ—utation of the severall Bookes of the Apocrypha I commend to his reading that learned Treatise of Dr 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 500 yeeres after Christ rejected the same bookes which we doe Jerome on Matth. 23. saith concerning a testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur 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 Bookes in the generall is that the third Councell at Carthage the
intituled in the Canon thereof is easily answered Either they were Civill and common-wealth Stories whether the Reader is referred if it like him to read the stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifestly proved to be written by divers Prophets in their severall ages wherein they prophesied Salomons Books which he wrote of generall Philosophy fell away but all the other Books of the Scripture do still remain First they are all of God all whose works remain for ever therefore the holy Scriptures being not onely his handy-work but as it were the chief and Master-work of all other must have a continuall endurance Secondly they all are written generally for our instruction and more particularly for admonition and warning for comfort and consolation unlesse we will say that God may be deceived in his purpose and end wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly if the Lord have kept unto us the whole Book of Leviticus and in it the ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly let us heare the Scripture it self witnessing of it own authority and durablenesse to all ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our Children for ever David also professeth that he knew long before that the Lord had founded his testimonies for ever-more But our Saviour Christs testimony is of all other most evident That heaven and earth shall passe but that his word cannot passe And yet more vehemently that not one jot or small letter prick or stop of his Law can passe untill all be fulfilled Rom 15. 4. therefore none of those which were written for that end are lost Origen in praefat in Cant. Canticorum Augustine l. 18. de civitate Dei c. 38. thought it could not neither stand with the Divine providence nor with the honour of the Church that any Canonicall Books and given for such to the Church should be lost Of this opinion are many worthy moderne Divines Junius Chamierus Tomo 1. L. 9. c. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scriptura sacra c. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei Cap. 15. Rivetus in Isagoge ad S. Script c. 6. in Summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingi us But Chrysost. and Whitaker also Bellarmine l. 4. de verbo Dei c. 4. Grâ—ther and Becanus hold that some Canonicall Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second question is whether the Scripture of the old Testament was punctata from the beginning or whether the Hebrew Text had Vowels or points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorsius Marinus Junius and other very godly and learned men have defended the antiquity of the pricks which to the Hebrews are in stead of Vowels and say that the Bibles were punctata in our Saviour Christs time and that he approved of the same Matth. 5. 18. others hold that the invention of the pricks and the Massâ—reth is to be ascribed to the Tiberian Massorites who flourished about 500 yeares after Christs birth this opinion divers learned men have defended with most weighty reasons as Martinius in Technologia Luther Mercer Scaliger and Drusius Calvin upon the 11. of Zacharie Zuinglius in his Preface on Esay Raynolds in his censure of the Apocryphall Books But above all Capellus in his Book entitled Arcanum punctationis revelatum hath so strongly confirmed that opinion and hath so solidly confuted the reasons which are commonly brought to the contrary that he hath drawn some learned Divines to his opinion which before did stiffely adhere to the contrary opinion and left others very doubtfull He hath well answered that place Matth. 5. 18. l. 2. c. 14. But as Amana saith if any will not be moved from the other opinion that the puncta were invented by the Prophets which many godly Divines doe out of a good zeale stand for suum Cuique liberum sit judicium Vide Fulleri Miscell Sac. l. 4. c. 4. Mercerum ad Gen. 16. 13. Drusium ad difficuliora loca Genes Buxtor fij dissertationem de Ebraeorum literis Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both he speaketh immediately before had vowels pricks whereunto also belong all those places of Scripture which testifie of the clearnesse and certainty of the Scripture which could not at all be now if it lacked Vowels Yet this is not B. Vshers judgement as himselfe told me Non est improbabile argumentum ex Matth. 5. v. 18. Luc. 16. 17. ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puncta accentus commodè intelligi posse docti opinantur inter quos Broughthonius in Daniel p. 45. Polanus Syntagm lib. 1. cap. 37. quamvis argumento illi nolimus insistere Voetius Tomo primo disputat de authoritate Scripturae Sine punctis legere saith Drusius paucis hodie Concessum Serarius de Rabbinis saith Elias Hutter a Lutherane writes thus è mille Praedicantibus ne unum quidem esse qui etiam punctatissina possit Hebraea legere nedum absque punctis CHAP. VII NOw I proceed to shew that neither the translation of the Seventy nor the vulgar Latine are anthenticall 1. The Greek translation of the Old Testament which is commonly ascribed to the Seventy Interpreters is not Divinely inspired The chiefe Pillars of the Primitive Church ranne into this errour whence sprung many other errours The Greek Fathers who were generally unskilfull both in Hebrew and Latine some few excepted were the lesse to be blamed here since they made use of no other Editions therefore they more confidently affirmed their own to be Authenticall Augustine Tertullian and many of the Latine Fathers whom divers Divines follow ascribed too much to the Seventy Interpreters Yet there was a controversie between Augustine and Jerome concerning their authority as is evident by both their Epistles Bellarmine is large in commending this version saying that it is most certain that those Interpreters did very well translate the Scripture and had the Holy Ghost peculiarly assisting them least they should erre
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
Pastor in the Old Testament had such authority much more the chiefe Priest in the New Sol. This one pastor signifieth neither the High Priest in the old Law nor the Pope in the New but Jesus Christ the High Shepheard for our soules Ob. Matth. 16. 19. Christ saith to Peter to theâ— will I give the Keyes of the Kingdome of Heaven therefore the Pope hath authority to expound Scripture Sol. First by the Keyes here is meant Commission to preach the Gospell not authority of interpreting the Scriptures When the Gospell is preached the Kingdome of heaven is opened to the beleevers and shut to the unbeleevers 2. That authority of the Keyes was not committed to Peter onely but to the other Apostles also Matth. 28. 18. 19. There is a twofold judgement 1. Of discretion 1 Cor. 10. 15. 2. Of authority as the Parllament judgeth Capitall crimes If the Papists understand the word Judge to â—ignifie Discerning as when we judge of meates by the taste every faithfull person ought to pray unto God for grace to judge to discerne and to know the true sense of the Scripture But if by judging they understand to pronounce decrees definitive and infallible judgements touching the sence of the Scriptures thereby to bind other mens consciences there is no man in the world that hath that power See Moulinâ— Buckler of Faith We have a more compendious way to come to the understanding of the Scripture It were too long when we doubt of any place to stay till we have the generall consent of the Pastors of the Church or to expect a generall counsell or to goe up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts doe teach us how to understand them And yet we say not as the Papists falsely charge us that we allow every private mans interpretation of Scripture refusing the judgement of the Pastors of the Church Panoruitan saith the opinion of one godly man ought to be preferred before the Popes if it be grounded upon better authority of the Old and New Testament 2 Pet. 1. 20. No prophesie of the Scripture is of any private interpretation Stapleton saith interpretation is private either ratione personae when the man is private or ratione medij when it is not taken out of the context and circumstances or ratione finis when it is for a false end Now private interpretation in regard of the person if it be publike in regard of the meanes is not forbidden for it is lawfull for one man with Scripture toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is that the Prophets were no Interpreters or Messengers of their own minds but Gods The Catholickes hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Jerome Chrysostome but not in a private sense that is in a sense arising from the braine of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private Spirit nor which is more of any private spirit nor yet of all private spirits together but onely of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident that the exposition of the Scripture ought not to be fetched from Ecclesiasticall either Fathers or Councels which speake not by inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same authority The interpretation therefore that is brought but of the Apostles and Prophets is not private although it be avowed by one man onely On the other side that interpretation which is not brought from thence although it have the allowance of whole Generall Counsels is but private This is a principall meaning of our Saviour Christ when he willeth that we should call no man father or Master in the earth that is in matter of doctrine we should depend upon the authority of no man nor of all men in the earth but onely upon Christ and upon God Our reasons by which we prove that the chiefest judgement and authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the Holy Ghost 1. That which onely hath power to beget faith that onely hath the chiefest authority of interpreting Scripture and of determining all controversies concerning faith and religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. the Holy Ghost onely can infuse saving faith into our hearts which is called by the Schoolemen infusa fides The faith which we have from the Church is acquired and sufficeth not to a certaine perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interpret it but so have all the faithfull 3. Christ himselfe makes the Scripture a Judge John 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers nay have all the men living read them nay can they shew them can they get them I had almost said can they name them In the exposition of those words Tu es Petrus supra hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they dis-agree themselves from the Fathers John 10. 16. by the title of one Shepheard Augustine Chrysostome Jerome Cyrill Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is there designed but Stapleton saith the Pope is there meant In the division of the Law they goe cleane contrary to the greatest part of the Fathers For they divide the Commandements as we doe but the Papists make the two first one and the tenth two 2. They have no Father to countenance them in this but Augustine There were no writings of the Fathers for a time many of them wrote 400 yeares after Christ but some 500 and 600 yeares after Christ what rule had they before that time of interpreting
of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully reaveled himselfe and his excellencies vnto them and his love and favour the necessitie of their being obedient that they cannot but continue to obey and serve him they were not so farre inlightened and sanctified at the first creation but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne but now they are so confirmed by the cleare sight they have of God that they cannot be willing to sinne against him The Angels which abode in the truth are called good Angels not onely in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and their confirmation in that good estate The causes why they abode still in the truth are the firme and unchangeable decree of God 1. Tim. 5 21. his free grace Phil. 2 13. wherewith they were holpen and their owne free choise of will cleaving firmely unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18 10. By heaven there is not meant the place but their heavenly estate and condition now though thy goe up and downe doing service yet this hinders not their happinesse for they doe not this with distraction and these things are appointed as meanes for the end viz. enjoying of God and as the soule is not hindred in its happinesse by desiring the bodie againe so it is here 1. Wee should imitate the Angels 2. It shewes us how much wee are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who tooke our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shewes the wofull condition of the impenitent when Christ shall come with all these Angels when those great shoutes shall bee come thou swearer drunkard how terrible will this be The more potent God is in himselfe and in his ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum in respect of the object and massage they goe about 2. They would have them worshiped but the Angell forbad John 3. They say every one hath his good Angell to keep him so Bucan thinkes in his common places 2. The Saduces who said there was neither Angell nor Spirit Acts. 24 8. but held good Angels onely to bee good thoughts and evill Angels to be evill lusts and affections There names offices actions apparitions shew plainely that they are not bare qualities but true substances It serves for instruction 1. To see the blindnesse erroneousnes of mankind in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acnowledged the five bookes of Moses to be divine should yet make a shift to winke so hard as to mainaine that there were no Angels What falsehood may not the Devill make a man entertaine and defend and yet seeme not to denie the Authoritie of Scripture If a man confessing Moses writings to be true will yet denie that there be either Spirits or Angels which are things so plainely revealed by Moses that a man would account it impossible to receive his writings and not confesse them But if God leave man to the Deuill his owne witte he wil make him the verier foole because of his wit he will erre so much the more palpably by how much he seems better armed against errour euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him Se wee our aptnesse to run into and maintaine false opinions and let us not trust in our owne wittes but suspect our selves and seeke to God for direction Secondly Let us learne humilitie from this and by comparing our selves with these excellent Spirits learne to know how meane we be that we may be also meane in our owne esteeme So long as a man compares himselfe with those things and persons which are baser then himselfe he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe but when he doth weigh himselfe in the ballance with his betters he begins to know his owne lightnesse The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits we doe so farr exceed them as the Angels exceede us as for bodily gifts the beasts in many things goe beyond us some are more strong swift have more excellent sight smell then wee but in few things doe we equall the Angels They are swifter and stronger then we and their excellēt reason goes beyond ours in a manner as the understanding which is in us excelleth the fancie of the beasts they know a thousand things more then we doe or can know One Angell can doe more then all men can speake more languages repeate more histories in a word can performe all acts of invention and judgement and memorie farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are farre Inferiour to them be content also to serve him yea exceeding glad and thankfull that he will vouchsafe to admit us into his service Doth he need our service that is served with such ministers and messengers Let us frame our selves to obedience and doe Gods will on earth with all readinesse and cherefulnesse seeing there is soe great store of more worthy persons in heaven that doe it An Angell will not esteeme any worke too difficult or base why should wee Fourthly The Angels which waite about the throne of God are glorious therefore the Lord himselfe must needs excell in glorie Esa. 6 1 2. Ezek. 1 28. Of the Devils or evill Angells The Angels which persisted in the truth are called good Angels Luke 9 26. but those which revolted and kept not the law were called evill Angels or evill Spirits Angels of darknesse Luke 8 20. and 19 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits 1. King 22 21. Matth. 18 16. Luke 10 20. In respect of their fall they are called evill Spirits 1. Sam. 18 10. Luke 8 2. uncleane Spirits Matth. 10 1. Zach. 13 2. not so much because of their instigation to lust as because their natures are defiled with sinne lying Spirits 1. King 22 22. John 8 44. Devils Levit. 17
A Treatise of DIVINITY CONSISTING OF THREE BOOKES The First of which Handling the Scripture or Word of God treateth of its Divine Authority the Canonicall Bookes the Authenticall Edition and severall Versions the End Properties and Interpretation of Scripture The Second handling God sheweth that there is a God and what he is in his Essence and severall Attributes and likewise the distinction of Persons in the Divine Essence The third handleth the three principall Workes of God Decree Creation and Providence By EDWARD LEIGH Esq. Master of Arts and one of the Members of the House of Commons 2 Tim. 3. 16. All Scripture is given by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse John 7. 3. And this is life eternall that they know thee the onely true God and Jesus Christ whom thou hast sent Psalm 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein LONDON Printed by E. Griffin for William Lee and are to be sold at his shop at the Turkes-head in Fleetstreet neere Ram-alley 1646. June 9. 1646. I Have perused this excellent and learned Treatise of Divinity with much pleasure profit and satisfaction and finding it to be very sound judicious and profitable I doe allow it to be printed and published John Downhant TO The Right Honourable THE LORDS and COMMONS Assembled in PARLIAMENT Right Honourable I Intended the Dedication of this Treatise to the Parliament before I had the happinesse to be a Member of so Honourable a Society Who are so fit to Patronize a worke concerning God his word and workes as the Parliament of England and such a Parliaments who have heard more of God and his will and seene more of his wayes in lesse then a lustre of yeares then many precedent Parliaments have in severall Ages Arduous and important matters concerning Church or State have been the daily Theme of your serious debates Queen Elizabeth once in her progresse visiting the County of Suffolke all the Justices of Peace in that County met her Majesty having every one his Minister next to his body which the Queen tooke speciall notice of and thereupon uttered this Speech that She had often demanded of her privy Councell why her County of Suffolke was better governed than any other County and could never understand the reason thereof but now She her selfe perceived the reason it must needs be so said Shee where the word and the sword goe together You did Honourable worthies neare the beginning of the Parliament cause a Synode of Reverend and Able Divines to be called to advise you in Church-affaires God hath sent unto you as Jeremie speaketh all his servants the Prophets choice men out of every County as you your selves were elected out of many to be serviceable to you in the great worke of Reformation You have had the benefit of their faithfull advise of their fervent Prayers and diligent labours When did any Parliament enter into so solemne a League and Covenant to reforme themselves and Kingdome when were there so many dayes of Humiliation kept so generally in England when was there such a constant daily Lecture of worthy men in Westminster-Abbie before In the Parliament held 5 E. 3. so many excellent lawes were made as it was called bonum Parliamentum I hope as you are now in Prayers and Print stiled the Repairers of the breach and restorers of paths to dwell in so future Ages will honour you with the title of Optimum Parliamentum When in the Councell of Constance talke was Ministred touching the reformation of the Spiritualty and some said quòd oporteat incipere à Minoritis the reformation must begin at the Friers no said the Emperour Sigismond Non à minoritis sed a Majoritis incipienda est reformatio meaning the reformation ought first to begin with the Pope and Cardinals and Bishops and so discend after to the inferiours Some Emperours were called Great for their goodnesse religion makes a Nation or person honourable Rom. 9. 4. compared with 3. 2. That was a worthy Speech of a Germane divine writing to Oecolampadius Veniat verbum domini submittemus etiamsi nobis essent sexcenta colla As Queene Elizabeth passed in Triumphall State through the Streets of London after her Coronation when the Bible was presented unto her at the little-Conduit in Cheape-side she received the same with both her hands and kissing it laid it to her breast saying that the same had ever beene her chiefest delight and should be the rule by which She meant to frame her Government You have likewise covenanted to reforme the Church according to the word of God the best Rule both for a Personall and Ecclesiasticall Reformation There is a double generall subject of reformation 1. Corrupt persons 2. Corrupt things You have cast out a scandalous Ministry labour to settle I beseech you in all the three kingdoms Pious able Preachers Christ the great Reformer of his Church Mal. 3. 2 Matth. 3. 12. specially purgeth the Sonnes of Levi Mal. 3. 1. because he hath appointed them the office of purging others secondly the ordinances of God must be both Pure and Perfect in a compleate Reformation You have cast out a great deale of rubbish O that the House of God might be built It was a blemish upon some of those reformations mentioned in Scripture that the high places were not taken away and that their reformation needed a further reformation God did much honour King Edward a Childe and Queene Elizabeth a woman in making them the beginners of a blessed reformation O that the Lord would be pleased by you to perfect what they begun that Christs government worship and discipline might be set up in the three Kingdoms In the times of our troubles peace and truth have beene joyned together in our Prayers and Capitulations O let them never be separated I will reveale unto them the abundance of peace and truth Jer. 33. 6. and the same Prophet complaines that there were none valiant for truth in the earth Buy the truth and sell it not saith Salomon contend earnestly for the faith which was once delivered to the Saints Amicus Socrates Amicus Plato sed magis amica veritas You have covenanted to extirpate heresies and whatsoever is contrary to sound doctrine In your first Declaration there is this memorable passage It is farre from our purpose or desire to let loose the golden reines of Discipline and government in the Church to leave private persons or particular congregations to take up what forme of divine service they please for we hold it requisite that there should be through-out the whole Realme a conformity to that order which the Lawes enjoyne according to the word of God God hath done great things for you and by you and therefore he expects great things from you It was a noble resolution in our Josiah Edward the 6th
God shall destroy him with the Spirit of his mouth idest verbo suo Beza God hath consecrated the word to this purpose the end of it is not onely to save but destroy being the savor of death to some and it is a fit instrument for such a worke Antichrists strength is in mens consciences onely this will pierce thither Heb. 4. 12. God useth the word for the destruction of Antichrist these waies 1. It discovers him his doctrine his errours 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. 2. The Bookes of Scripture FRom the Divine flowes the Canonicall authority of the Scripture The bookes of Scripture are called Canonicall bookes say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke the double emphasis this notable Canon because they were put into the Canon by the Universall Church 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 believed or done toward salvation But Cameron thinks it is not termed Canonicall because it is a rule for that booke saith he is called Canonicall which is put into the Catalogue which the ancients called a Canon of those writings which are esteemed Divine Becanus saith they are called Canonicall both because they containe a rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine bookes The conditions of a Canon are these 1. It must containe truth or be an expresse form and image of truth which is in the divine mind 2. It must be commanded sanctified and confirmed by Divine authority that it may be a Canon to us in the Church These bookes were sanctified either commonly all of both Testaments by the testimony of the Spirit and Church and Canon it selfe or the books of the old Testament were specially and singularly confirmed by word signes and event as the Pentateuch but the Propheticall books and Hagiographa before their carrying into Babylon by extraordinary signe the cloud and vaile in the Temple 1 Kings 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 Sonne of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerfull ministery of the Apostles by signes vertues and miracles Marke 16. 20. There is a threefold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by itselfe 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 Tremelius and Junius Testamenti veteris novi Biblia sacra and the Geneva gives that title to their Bible La Bible qui est toute la Saincte Escriture du viel novean Testament Austin thinkes 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 forme convention and agreement betweene 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 mind is declared so is the will of God in his word therefore it is called a Testimony often Psal. 19. 119. l 2. Here is a Testator Christ a Legacy eternall life Heires the elect a writing the Scripture Seales the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Bookes of the old Testament are the holy Scriptures given by God to the Church of the Jewes shewing them what to believe and how God would be worshipped The new Testament containeth the bookes which treate of salvation already exhibited and Christ already come in the flesh All the bookes of the old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to posterity Many grave Authours 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 Sem as Josephus Jerome and others thinke when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarke which drew his originall from him was a Chaldean but it was so called saith Erpenius as all the Rabbines 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 probable 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 Hebraismes also in the new Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is mauifest that the same Spirit was the Authour of the old and new Testament The knowledge of the Hebrew much conduceth to the learning of those famous Orientall Tongues the Chaldee Syriacke Arabicke and Aethiopicke by reason of the great affinity which they have with their mother The bookes of the old Testament may be divided severall waies in respect of the stile some were written in prose some in verse in respect of time some were written before their being taken captives into Babylon as Samuel Esay Hâ—sea and many others some in the Captivity and some after as Haggai Zachary Malachy The Hebrewes divide the Bible ex instituto Esdrae into three speciall parts 1. The Law the five Bookes of Moses 2. The Prophets 1. The former Joshua Judges two bookes of Samuel and two of the Kings 2. The latter 1. Greater three 2. Lesser twelve 3. The Hagiographa for want of a more speciall name by which title all the rest are understood and they are eleven Our Saviour himselfe mentions this most ancient distinction Luke 24. 44. calling all the rest of the bookes besides the Law and Prophets Psalmes All the Scriptures of the old Testament in other places are comprised in the Law
Poeticall Job Psalmes Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture wich set forth strongest affections are composed in verse as those holy flames of Spirituall love betweene Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrowes of Hezekiah in his sicknesse and the Lamentations of Jeremy for the captivity of the Jewes The Booke of Psalmes is as it were a throng of all affections Love joy sorrow feare hope anger zeale every passion acting a part and wound up in the highest stâ—â—ines by the Spirit of God breathing Poeticall eloquence iâ—to the heavenly Prophet So the Booke of I b whose subjâ—ct is sorrow hath a composure answerable to the matter Paâ—lion hath most scope in Verse and is freest when tied up in numbers Job There is great varieiy of judgement about the Authour and Penman of this Booke some say it was one of the Prophets but they know not who some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinall Suidas and Pineda conceive that Job himselfe was the authour of this book and it is thus proved because when any Booke is inscribed by the name of any person and there appeares no urgent reason wherefor it could not be written by him such a person is to be thought the authour and not the matter of the Booke as is manifest in the Booke of Joshua and those of the greater and lesser Prophets The Arabicall speeches with which it abounds note that it was written by some man living neere Arabia as Job did Neither doth it hinder that Job speakes of himselfe in the third person for Canonicall writers are wont to doe this out of modesty Num. 12. 3. John 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Aegypt while he was in Midian The maine and principall subject of this booke is contained in 34 Psal 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Booke into three parts and so it sets forth 1. Jobs happy condition both in regard of externals and internals in the first five verses 2. Jobs fall his calamity from that to the seventh verse of the 42 Chapter 3. Jobs restitution or restoring from thence to the end Beza Mercer and Pineda have well expounded it The Psalmes are called in the Hebrew Sepher Tehillim a booke of divine praises in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a Muâ—call instrument which name the Latines have retained It containes sacred Songs to be fitted for every condition both of the Church and members It is called in the new Testament the Booke of Psalmes Luke 20. 42. 24 44. Acts 1. 20. No bookes in the old Testament are oftner cited in the new then Esay and the Psalmes that 60 times this 64. They are in all 150 in Greeke 151. Austin and Chrysostome ascribe them all to David as the Authour so doe Theophylact Ludo vicus de Tena Some thinke that after the Captivity Esdras collected these Psalmes dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalmes viz. David Salomon Moses Asaph Etham Eman Jeduthun and the three sonnes of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Hebrewes divide the Psames into five Bookes or parts The first Booke hath the first 41 Psalmes the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. v. a. 1. Tituli sunt Psalmoeum claves the Titles are Keys as it were of the Psalmes saith Jerome The best Expositors on the Psalmes are Musculus Mollerus Muis Calvin The Scripture is the choicest booke the Psalmes the choycest piece of Scripture and the 119 Psalme the choicest part of the Psalmes Among 176 verses in that Psalme there are scarce foure or five at most wherein there is not some commendation of the word Proverbs The booke of Proverbs is compared to a great heape of Gold rings rich and orient severally and every one shining with a distinst sence by it selfe but other contexts of holy Writ to Gold chaines so enterwoven and linked together that they must be illightned and receive mutuall illustration one from another It consists of 31 Chapters it was written by Saomon saith Austin 17 Ch. of his 20 booke de oivitate Dei and Josephus in the 8th Booke and 2d Chapter of his Jewish Antiquities and it is proved 1 Kings 432. though there indeed it is said onely he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Salomon It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dieitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebaut Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes in Hebrew Coheleth the feminine hath respect either to wisdome or to the soule the nobler part The Authour of this booke was Salomon who either at his Table or in his familiar conference propounded these doctrines to his Courtiers as may be collected out of 1 Kings 10. 8. Many of the Hebrews say that this Booke was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Booke is explained in the last Chapter viz that all things in the world are vaine therefore that nothing is more profitable and necessary then to feare God and keepe his Commandements The principall parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godlinesse and the feare of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shirha Shirim by the Latines Cantica Cantieorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Authour of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual marriage betweene Christ and the Church or every faithfull soule It consists of eight Chapters and perpetuall Dialogues The Jewes had this Book in such reverence and account that before thirty yeeres of age none would
authority as you may see in his Euchirid lib. 1. c. 8. and l. 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 esteeme it none of Pauls are first that his name is not prefixed as in all the epistles undoubtedly knowne to be his Another reason is that this writer confesseth that he received the doctrine of the Gospell not of Christ himselfe but of those which heard it of Christ Heb. 2. 3. whereas Paul received his doctrine immediately from Christ and heard it himselfe of Christ and not of them that heard it from him To the first objection by Fulke it is easily answered the diversity of stile doth not prove that Paul was not the authour of this epistle for as men have written divers things in divers stiles in respect of matter and persons to whom they wrote 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 argument also against it 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 Jerome and from him Beza and Bellarmine both thus answer 2. The Authour of this epistle did conâ—eale his name that thereby he might not offend the weake Jewes to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this epistle in all ancient Greeke copies one excepted Other bookes have no name prefixed as the first epistle of John hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himselfe among the hearers of the Apostles to avoyd the envy of Apostleship see 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Austin Ambrose Gregory and many moderne writers of note as Beza Bellarmine Gerhard Capâ—llus Martinius Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Authour of this Epistle commends a certaine famous Disciple Timothy Chap. 13. v. 23. but none had such a one but Paul 2. He remembers his bonds Chap. 10. v. 34. which is a usuall thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same axomes with Paul compare Heb. 1. â— 3. with Col. 1. 14 15 16 17. Heb. 5. 12 13. with 1 Cor. 3. 1 2. and divers other places Paul saith by that signe his Epistles may be known and distinguished from others viz. that subscription the grace of our Lord 2 Thes. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeale for the salvation of the Hebrews Rom. 9. 3. makes it propable that he would write unto them Some thinke it may be gathered from that place 2 Pet. 3. 15. Beza having alledged foure reasons urged by some why this Epistle 〈◊〉 not be written by Paul saith Opponitur his omnibus que scribuntur 2 Pet. 3. 15. quae certe videntur hanc Epistolam velut intento digito mâ—nstrare 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 truely dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Wâ—ltberi officinam Biblicam Whitakeri controvers 1. quest jam de Script cap. 16. Some thinke as I have touched it before that this Epistle was originally written in Hebrew but the stile and phrase of this Epistle doe Graecam redolere eloquentiam non Hebraeâ—m 2. If it was written in Hebrew the Hebraismes would appeare in the Greeke version which yet are rarer here then in other Epistles 3. The Scriptures 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 Ch. 7. interprets the Hebrew name Melchisedech King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Junius in his paralels holds it to be Pauls and written in Greeke Ribera and Ludovieus a Teâ—a two Papists have written on this Epistle Pareus and Dixon have done best on the whole Booke and Mr Dearing on six Chapters Vâ—etius much commends Gâ—marus There is a good English Expositor on this Epistle lately put forth called the Expiation of a Sinner Those seven Epistles written by JAmes Peter John and Jude have unfit Titles prefixed before them in that they are called sometime Canonicall specially of the Latine Church and sometime Catholicke chiefly of the Greeke Church neither of which were given them by any Apostle or Apostolicke writer Yet though this title Catholicke cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonicall set before them as some bookes of the old Testament were termed Hagiographa by the Jewes not because they were of greater authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second inscription of Catholique is as unsit as the former therefore the Rhemists unjustly blame us for leaving out that Title in our English Bibles for it is well knowne that that Title is not given by the Holy Ghost but by the Scholiast who tooke it from Eusebius Generall is a meere English term of no doubtfull signiâ—ication Catholicke is both Greeke and by their saying of double and therefore doubtfull signification The Syriack interpter hath this inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Jacobi Petri Johannis For the Syrians doe not esteem the second of Peter nor the second and third of John nor the Epistle of Jude Canonicall The Apostles JAmes Peter John and Jude have publisht seven Epistles as mysticall as succinct both short and long short in words long in sence and meaning JAmes For the difference which seemes to be between Jam. 2. 21 22. and Rom. 4. 2. 3. 28. most likely this booke was doubted of in ancient times as Eusebius and Jerome witnesse But yet then also publiquely allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would againe reject it Erasmus assents to Luther and Musâ—ulus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of
name at least thrice saying I John Chap. 1. 9. 21. 1 2. 22. 8. whereas in the Gospell 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 v. 5 6 7 8. 1. Of the Angels 2. Of God himselfe the Lord of the holy Prophets 3. Of Jesus Christ behold I come shortly 4. Of John I John heard and saw all these things 5. The protestation of Jesus Christ vers 18. Fourthly the matter of the Booke doth convince the authority thereof seeing everywhere the Divinity of a Propheticall spirit doth appeare the words and sentences of other Prophets are there set downe part of the Prophesies there delivered 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 Greeke and Latine ascribe this Booke to John the Apostle Theophylact Origen Chysâ—stome Tertullian Hilary Austin Ambrose Irenaeus To deny then the truth of this booke is contra solem obloqui to gainsay the shining of the Sunne it selfe The Chyliasts abuse many testimonies out of this Booke but those places have been cleared long agoe by the learned as bearing another sence See Dr Raynolds conf with Hart Chap. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingenuously he knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetan at the end of his Exposition of Jude confesseth that he understands not the literall sence of the Revelation and therefore exponat saith he cui Deus concesserit It consists of 22 Chapters the best Expositors on it are Ribera Brightman Pareus Cartwright Dent Forbes Mode Simonds 1. The Scriptures written by Moses and the Propheâ—s sufficiently prove that Christ is the Messiah that was to come the old Testament may convince the Jewes which deny the new Testament of this truth John 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 Chapter of Esay is a large history of his sufferings We have also another Booke or Testament more clearely 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 Ecclesiasticall and false Canon follow CHAP. V. SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Bookes of the old Testament as the Jewes doe those of the new as if they had proceeded from the Divell 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 Bookes called by us Aprcrypha i. hidden doe 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 inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeale and confirme their doctrine by it that is Canonicall and of equall authority with the new Testament But the holy Scripture of the old Testament is divinely inspired 2 Tim. 3. 16. where he speakes even of the Bookes of the old Testament as is gathered both from the universall 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 speakes not to the Scribes and Pharisees but to the people in generall to search it John 5. 39. this famous elogium being added that it gives testimony of him and that we may finde eternall life in it 3. Christ and his Apostles appeale to it and confirme their doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. 17. 11. 20 43 26. 20. the new Testament gives testimony of the old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiasticall Canon which is also called the second Canon followeth to which these Bookes belong Tobit Judith first and second of the Machabees Wisdome Ecclesiasticus Baruch Additions to Daniel and Hester for these neither containe truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custome they were called Canonicall yet properly in the Church they are distinguished from the Canonicall by the name of Apocryphall 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 Apocryphall the third and fourth Booke of Esdras the prayer of Manasses the third and fourth of Machabees as Thomas Aquinas Sixtus Senensis Bellarmine and so the Councell 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 those seven whole bookes with the Appendices be Sacred Divine Canonicall We doe not deny but many of these especially Wisdome and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonicall and of infallible truth out of which firme arguments may be drawne that we deny Those Bookes which the Jewes of old and the reformed Churches now reckon for truely Canonicall in the old Testament are received all even by our adversaries for Canonicall without any exception 2. for the Canonicall Bookes of the new Testament there is no controversie between us and so far we agree but in the old Testament whole Bookes are reckoned by them for Canonicall which we hold Apocryphall The reason why these Bookes at first were added to holy writ was this the Jewes in their later times before and at the comming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Jerusalem and the holy Land others were Hellenists that is the Jewes of the dispersion mingled with the Graecians These had written sundry bookes in Greeke which they made use of together with other parts of the old Testament which they had in Greeke of the translation of the 70 when they now understood not the Hebrew but the Hebrewes received onely the 22 Bookes before mentioned Hence it came that the Jewes delivered a double Canon of Scripture to the Christian Church the one pure unquestioned and Divine which is the Hebrew Canon the other in Greeke
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
John neither in his Epistles nor Revelation cals himselfe an Apostle * Vocatur iste liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Joanni Joannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Johannis tot habet sacramenta quot verba Hieron 2. epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste â— Hieronymo soli Scripturae est proprium apud Ethuicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Johanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conser Joh. 1. 1. 14. jam verò eandem appellationem tribuit Filio Dei in hoc libro Apoc. 19. v. 13. Gerhardus Waltherus Vide Bezae Prolegomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. c. 20. colligerunt Chiliastae qui ab Ecclesiâ— explâ—si sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos anniâ—mille Râ—inold de lib. Apoc. tomo 2. * Mr. Selden of tithes c. 1. Bodin Meth Hist. See Broughtâ—n on Apoc. p. 244. Apocalypsin Johannis Commentationibus inâ—actam se relinquere sateâ—â—â— Lutherus quod dubiâ— sit interpretationis arcani sensus in qua eâ—si periculum sui multi hactenus feceriâ—s nihil corti tamen in â—edium protulisse Zepherus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts â— 1â— 10. 43. Totum vetus Testamentum rejiciebant Manichaei tanquam a Deo malo profectum Duâ—s n. iâ—â—i Deos 〈◊〉 fingebant quoruâ— unâ—s bonus maâ—â—s alter esset Whitakerus de Scripturis Stephen Acts 7. 42. cites a Booke of the 12 lesser Prophets and so confirmes the authority of them all being in one volume Luke 16. 19. Vide Whitakeri controver 1. quaest 3. cap. 3. pag. 210. * The history of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Of the Apocrypha or obscure writings now extant in Greek The Apocrypha Books are either purer as Syrach Wisdome Baruch the first booke of Machabees and the prayer of Manasses or more impure as the rest Toby Judith the second of Machabees the supplement of Hester and Daniel Sâ—e Mr. Lightfoot on Luke 1. 17. p. 5. 6. Acts â— 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpurum voluntâ— prius lanam inficiunt ut inquit Cicero Rainold de lib. Apoc. tomo 1. praelect 1â— * Chamierus de Canone l. 4. c. 2 Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. a Propheticall speech 2 Pet. 1. 19 20. Luke 1. 70. 16. 39. 24. 27 44 45. * These bookes in question were neveâ— admitted into the Canon of the Jewes they are not comprehended under Moses and the Prophets as Josephus contra Ap. l. 1. Hierome in prolâ—go Gal. Origen in Psal. 1. Eplphanius â—â— pond mens testifie as Sixtus Senensis Bellarm. confesse * Euseb. â—ist l. 3. c. 10. Aug. Epist. 3. 59. Euseb. Eccles. hist. l. 5. c 8. Whitak de Script controv 1. q. 1. c. 5 6. * Luke 24 44. Aug. contr Faustum l. 33. c. 6. Bellarm. de verbe Dei l. 1. c. 10. Josephus Jerome Origen Duâ— genera causarum sunt ob quas libri Apocryphi sunt à Canone rejecti unum externum alterum internum Externae causâ— sunt autoritas Ecclesie deceruentis tum ipsorum autorum qualitas quippe qui ejâ—smodi non fuerint ut fidem mererentur Interna sunt quae ab ipsorum librorum examine diligenti desumuntur primum slylus deinde res ipsae nempe vel fabulosae vel impiae Chamierus de Canone l. 7. * He craves pardon of his Reader which is nor â—â—tting for the holy Ghost a August controvers 2. Epist. Gaudentii c. 23. b Chap. 6. 9. That the heart and liver of a Fish broiled upon Coales doth drive away the Devill from man or woman that he shal trouble them no more contrary to Matth. 17. 21. See Eusebius l. 4. hist. c. 26. l. 6. c. 25. * Cartw. in his preface to the Confutation of the Remish Testament Est 2 ex Canon fidei morum â— the Jewes rejected the Apocrypha à Canone fidei the Church admits it into Canonem morum They are given us to be read Non eum credendi necessitate sed cum judicandi libertate Austin * Jerome and Augustine a Florentinum Tridentinum concilium ne mihi objeceris quibus ego nec teneri â—ec urgeri volo anâ—â—quiora saniorâ— sanctiora desidero Whitak contra Staplet Florentinum confilium habitum est ante 〈◊〉 150. Tridentinum aetate nostra cujus habendi eaâ—ratio ac confilium suit ut omnes Ecclesiae Papisticae errores 〈◊〉 Erant haec duo non legitima Christianorum concilia sed Tyrannica Antichristi conventicula ad oppugnandam Evangelii veritatem instituta Whitakerm controvers 1 q. 1. c. 4. de Scripturis Reâ—â— extra provinciam produâ—â—ndus â—â—n est ibi n. causa agenda ubi criâ—â—â— admissum est See the Review of the Councell of Trent l. 1. c. 3 4 5 6 7 8 9 10. Rex Christiâ—isâ—â—tus negabas â—e habere hunc consessum viz. conc Trident. pro â—ecumenica legitimâ— congregata Synodo sed magis pro conventu privato Thuanus Tom. 1. Hist. l. 2. pag. â—0â— * Sleidan l. 23. This Councell was not Generall divers Kings and Nations protested against it viz. The King of England and the French King and would not send their Bishops and Ambassadors to it B. Carletâ—â— a Fulâ—e in preface to his answer to 〈◊〉 in defence of the English Translation In Prologo Galeato l. 6. c. 18. * AuthenticuÌ„ est quod ex se fidem sacit sua authoritate nititur ab iis de quorum authoritate constat comprobatur To be authenticall is to have authority of it selfe * Hebraels Graecisque textibus concedatur utilitas maxima laus maxima exemptio de malignis corruptelis absolutissima id vehementer approbo Morinus in epist. ad Diaâ—riben a Latina vetus vulgata editio in publicis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur nemo illam rejicere quovis protextu audeat aut praesumat Concil Trident. Sess. 4. decreto 2 do Predigiosum certè decretum cujus cordatiores Pontificios tunc cum illud cudâ—retur pudâ—erit etiamnum dispudet Amama Antibarb Bibl. Junius Nec obstat quaedam in Jeremia Daniele Esra idiomate Chaldaico consignata esse ea n. lingua ab Hebraea inflexione saltem differt ab eadem tanquam matre nascitur ac demum