Treatise of Divinity

In the Margent.

Lib. 1. p. 27. m. end, Tomo 1 ^• . p. 29. m. eos. 33. m. after ubi, put in Pontificis, and make Pontificis after Pontificii, 35. m. See M. Torshels, 49 end 4, Sepher Ketubim. 55 audiendam 56 exponen • 60 futura 63 later end enim. p. 101. m. put out exercit. l. 1. ib. m. end, m. 183. perpetua 164. m. put out in absterrere.

Lib. 2. p. 10. m. salis, 12 raise up, 14 verbum, Psal. 76. 8 8 82. ult. Z • p • erus.

Lib. 3. 51, m. Judea, 73. m. non tam ad magnitudinem, 79 m. 〈 in non-Latin alphabet 〉 103. m. use the fourth should be fourthly, 120. m. Evangelici contra Pontificios.

In the Prolegomena it should be Valentinus Gentilis peccare.

CHAP. I.

Of Divinity in general.

I N The Preface or introduction to divinity, six things are to be considered. 1. That there is Divinity. 2. What Divinity is. 3. How it is to be taught. 4. How it may be learnt. 5. Its opposites. 6. The excellency of Divine knowledge.

1. That there is Divinity, that is, a revelation of God's will made to men, is proved by these arguments.

1. From the natural light of conscience, in which (we being unwilling) many footsteps of Heavenly knowledge and the divine will are imprinted.

2. From the supernatural light of grace; for we know that all Divine truths are fully revealed in Scripture.

3. From the nature of God himself, who being the chiefest good, and therefore most diffusive of himself, must needs communicate the knowledge of himself to reasonable creatures for their salvation, Psal. 119. 68.

4. From the end of creation; for God hath therefore made reasonable creatures, that he might be acknowledged and celebrated by them both in this life, and that which is to come.

5. From common experience; for it was alwai • s acknowledged among all Nations, that there was some revelation of God's will, which as their Divinity, was esteemed holy and venerable, whence arose their Oracles and Sacri •• ces.

2. What Divinity is.

The ambiguity of the Word is to be distinguished.

Theology or Divinity is twofold, either first, Archetypall, or Divinity in God, of God himsel • e, by which God by one individual and immutable act knows himself in himself, and all other things out of himself, by himself. Or second, Ectypall, and communicated, expressed in us by divine revelation after the pattern and Idea which is i • God, and this is called Theologia de Deo, Divinity concerning God, which is, after to be defined. It is a question with the Schoolmen, whether D • vinity be Theoreticall or Practical, Vtraque sententia suos habet autores. But it seems (saith Wendeline) rather to be practical, 1. Because the Scripture, which is the fountain of true Divinity, exhorts rather to practice then speculation. 1 Tim. 1. 5. 1 Cor. 8. 3. & 13. 2. JAmes 1. 22, 25. Rev. 22. 24. hence John so often exhorts to love in his first Epistle. 2. Because the end of Divinity, to which we are directed by practical precepts, is the glorifying of God, and the eternal salvation of our souls and bodies, or blessed life, which are principally practical. Wen • line means (I conceive) that the blessed life in Heaven is spent practically, which yet seems to be otherwise. Peter du Moulin in his Oration in the praise of Divinity, thus determines the matter: That part of Theology which treateth of God and his Nature, of his Simplicity, Eternity, Infiniteness, is altogether contemplative, for these things fall not within compass of action; that part of it which handleth of our manners, and the well ordering of our lives, is merely practique; for it is wholly referred unto action. Theology is more contemplative then practique, se • ing contemplation is the scope of action, for by good works we aspire unto the beatifical vision of God.

Theology amongst the Heathens did anciently signify the doctrine touching the false worship of their God's; but since it is applied as the word importeth, to signify the doctrine revealing the true and perfect way which leadeth unto blessedness. It may briefly be defined, the knowledge of the truth which is according to godliness, teaching how we ought to know and obey God, that we may attain life everlasting and glorify God's Name: or thus, Divinity is a doctrine revealed by God in his word, which teacheth man how to know and worship God, so that he may live well here and happily hereafter.

Divinity is the true wisdom of divine things, divinely revealed to us to live well and blessedly, or for our eternal salvation. It is disputed whether Theology be Sapience or Science. The genus of it is sapience, or wisdom, which agreeth first with Scripture, 1 Cor. 2. 6, 7. Col. 1. 19. & 2. 3. Prov. 2. 3. Secondly, with reason; for 1. Wisdom is conversant about the highest things and most remote from senses, so Divinity is conversant about the sublimest mysteries of all. 2. Wisdom hath a most certain knowledge, founded on most certain principles; there can be no knowledge more certain then that of faith, which is proper to Divinity.

The difference lurketh in the subject; wisdom or prudence is either moral or religious; all wisdom, whether moral and ethicall, political, or economical, is excluded in the definition; and this wisdom is restrained to divine things, or all those offices of piety in which we are obliged by God to our neighbor.

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

The fourth and last thing in the definition is the end of Divinity, which is, 1. chiefest, the glory of God, 2. next, a good and blessed life, or eternal salvation, begun in this life by the communion of grace and holiness, but perfected in the life to come by the fruition of glory. This end hath divers names in Scripture, it is called the knowledge of God, John 17. 3. partaking of the Divine nature▪ 2 Pet. 1. 4. Likeness to God, 1 John 3. 2. Eternal salvation, the vision and fruition of God, as the chiefest good.

The next end of Divinity in respect of man is eternal life or salvation, of which there are two degrees, 1. more imperfect & begun in this life, which is called consolation, the chiefest joy and peace of conscience arising, 1. from a confidence of the pardon of sins and the punishments due to sins. 2. From the beginning of our sanctification and conformity with God, with a hope and taste of future perfection in both. 2. More perfect and consummate after this life, arising from a full fruition of God, when the soul and body shall be perfectly united with God.

3. How Divinity is to be taught.

In the general it is to be handled methodically. There is a great necessity of method in Divinity, that being useful both to enlighten the understanding with the clearness of truth, and to confirm the memory, that it may more faithfully retain things; therefore in Divinity there will be a special need of art and orderly disposal of precepts, because the mind is nowhere more ob • use in conceiving, nor the memory more weak in retaining. There is a different way of handling Divinity, according to the several kinds of it. Divinity is threefold.

1. Succinct and brief, when Divine truth is summarily explained and confirmed by reasons, and this Divinity is called Catechetical, Systematicall.

2. Prolix and large, when Theological matters are handled particularly and fully by definitions, divisions, arguments and answers; this is called handling of Common places, Scholastical and controversial Divinity.

3. Textuall; which consists in a diligent meditation of the holy Scriptures, the right understanding of which is the end of other instructions. This again is twofold, either more Succinct and applied to the understanding of the learned, as commentaries of Divinity, or more diffuse and popular, applied to the capacity and affections of the vulgar, as Preaching, which is called Pathetical Divinity, and is especially useful to correct the manners of men and stir up their affections.

4. How Divinity is to be learned.

There is need of a fowrefold mind to the study of it.

1. Of a godly and heavenly mind, most ardent Prayers in our learning being frequently poured out to God, the fountain of light and wisdom, that dispelling the darkness of ignorance and error he would deign to illuminate our minds with the clear knowledge of himself; we cannot acquire Divine wisdom (as we do the knowledge of other arts) by our own labor and industry; it is a praise to learn human arts of ourselves, here we must be taught of God.

2. Of a sober mind that we may not be too curious in searching out the profound mys • eries of Religion, as about the Trinity, predestination▪ we must be wise to sobriety, and not busy ourselves about perplexed and unprofitable questions, being content to know such things which are revealed to us for our salvation.

3. Of a s • udious and diligent mind; other arts are not wont to be gotten without labor; this being the Queen of arts▪ requires therefore much pains both for its difficulty and excellency.

4 Of an honest and good mind, Luke 8 40. We must learn, 1. with a denial of our wit and carnal reason, not measuring the unsearchable wisdom of God by our shallow capacities; 2 with denial of our wicked affections, 1 Pet. 1. 2, 3. 3 with a firm purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28.

5. The things contrary to Diviniy, are

1. Heathenism, being altogether ignorant of and refusing the true and saving knowledge of God.

2. Epicur • isme, scoffing at Divinity.

3. Heresy, depraving and corrupting Divinity.

6. The excellency of Divine knowledge or the study of Divinity appeareth in these particulars:

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

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

2. In the end; the principal and main end of Divinity is the glory of God, that is, the celebration or setting forth of God's infinite excellency; the secondary end is man's blessedness, John 17. 3.

3. In the certainty of it; God's Word is said to be sure, and like Gold seven times refined, there is no dross of falsehood in it. The Academics thought everything so uncertain that they doubted of all things.

4. In the cause of it; these truths are such as cannot be known, but by God's revealing them to us; all Scripture was given by Divine inspiration; flesh and blood hath not revealed this to thee; a human light is enough to know other things.

5. In the holiness of it, Psal. 19. 5. by them thy servant is forewarned, 1 Tim. 3. 15. the Word of God is able to make us wise to salvation and to furnish to every good work. Christ makes this a cause of the error and wickedness in man's life, that they do not read and understand the Scriptures.

6. In the delight and sweetness of it. Job 23. chap. 12 verse, preferred the Word of God before his food; David before thousands of Gold and Silver, before the honey and the honey comb, Psal. 19. 10. & 119. 103. and when he ceaseth to compare, he beginneth to admire; wonderful are thy Testimonies. Archimedes took great delight in the Mathematics, Austin refused to take delight in Tullius Hortensius, because the name of Jesus Christ was not there. Nomen Jesu non erat ibi.

7. In that the Devil and Heretics oppose it; the Papists would not have the Bible translated, nor Divine service performed in the vulgar Tongue.

TWo things are to be considered in Divinity:

1. The rule of it, the Scripture or word of God.

2. The matter or parts of it concerning God and man.

Principium essendi in Divinity is God the first essence; principium cognoscendi the Scripture, by which we know God and all things concerning him. I shall handle both these principles, but begin with the Scripture, as many Systematicall Writers do.

CHAP. III.

2. The Books of Scripture:

FRom the Divine flows the Canonical authority of the Scripture. The books of Scripture are called Canonical books (say some) from the word 〈 in non-Latin alphabet 〉 , which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈 in non-Latin alphabet 〉 , mark the double emphasis, this notable Canon, because they were put into the Canon by the Universal 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 Canonical, because it is a rule, for that book (saith he) is called Canonical, which is put into the Catalogue (which the ancients called a Canon) of those writings which are esteemed Divine. Becanus saith, they are called Canonical, both because they contain a rule which we ought to follow in faith and manners, and because they are put into the Catalogue of Divine books.

The conditions of a Canon are these:

1. It must contain truth, or be an express 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 books were sanctified, either commonly all of both Testaments by the testimony of the Spirit and Church, and Canon it self, or the books of the Old Testament were specially and singularly confirmed by word, signs and event, as the Pentateuch, but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign, the cloud and veil in the Temple, 1 Kings 8. 10. Levite. 16. 2. and God's answer by Ephod, Urim, and Thummim, Exod 28. 30. after their carrying away into Babylon by singular testimonies of events. The books of the New Testament are confirmed by the Son of God revealed in flesh, by his sayings and deeds, Heb. 1. 2. and by the powerful ministry of the Apostles, by signs, virtues and miracles, Mark 16. 20.

There is a threefold Canon in the Church, Divine, Ecclesiastical, and False.

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

This according to the divers times of the Church is distinguished into the old and New Testament, 2 Cor. 3. 6, 14. this is a common division of the sacred Bible among Christians, as in the version of Tremellius and Junius, Testamenti veteris & novi Biblia sacra; and the Geneva gives that title to their Bible, La Bible, qui est toute la Saint Escriture du viel & novean Testament. Austin thinks they are better called, Vetus & novum Instrumentum. Heinsius & Grotius, vetus & novum Foedus. vide Grotii Annotat. in libros Evangelii. A Covenant is an agreement between two; a Testament is the declaration of the will of one.

It is called in regard of the form, convention and agreement between God and man, a Covenant; in regard of the manner of confirming it a Testament. For 1. in a Testament or last will the Testators 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, eternal life; Heirs, the elect; a writing, the Scripture; Seals, the Sacraments. 3. Because it is ratified by the death of Christ, Heb. 9. 16, 17.

The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews, showing them what to believe, and how God would be worshipped: The new Testament containeth the books which treat of salvation already exhibited, and Christ already come in the flesh.

All the books of the Old Testament were written 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 Authors hold, that the Hebrew was the first Tongue, and mother of all the rest; and it may probably be collected from the names of our first parents. It was called Hebrew (saith Erpenius) not from Heber of the posterity of Sem, as Josephus, Jerome, and others think, when it is manifest that he rather spake Chaldee then Hebrew, because Abraham the Patriarke which drew his original from him was a Chaldean; but it was so called, saith Erpenius , (as all the Rabbin's, Origen and others testify) from the Hebrews, which people arose from Canaan. It is honored 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 origin, Antiquitate & Sanctitate. There are many Hebraisms 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 Author of the old and New Testament. The knowledge of the Hebrew much conduceth to the learning of those famous Oriental Tongues, the Chaldee, Syriac, Arabic, and Aethiopicke, by reason of the great affinity which they have with their mother.

The books of the Old Testament may be divided several ways; in respect of the style, some were written in prose, some in verse: in respect of time, some were written before their being taken captives into Babylon, as Samuel, Isaiah, H • sea, and many others; some in the Captivity , and some after, as Haggai, Zacharias, Malachi. The Hebrews divide the Bible (ex instituto Esdrae) into three special parts: 1. The Law, the five Books of Moses. 2. The Prophets. 1. The former, Joshua, Judges, two books of Samuel. and two of the Kings. 2. The latter. 1. Greater, three. 2. Lesser, twelve.

3. The Hagiographa, for want of a more special name, by which title all the rest are understood, and they are eleven . Our Savior himself mentions this most ancient distinction, Luke 24. 44. calling all the rest of the books (besides the Law and Prophets,) Psalms. All the Scriptures of the Old Testament (in other places) are comprised in the Law and Prophets Matth. 5. 17. & 7. 12. & 11. 13. & 20. 40. Acts 13. 15. & 24. 14. & 26. 22. & 28. 23. Rom. 3. 21. or Moses and the Prophets, Luke 24. 27. & 16. 29. or in the Scriptures of the Prophets, Rom. 16. 26. or the Prophets alone, Luke 1. 70. & 24. 25, 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy writer.

The Jews, and the Ancient reckon 22 Books in the old Testament, according to the number of the Letters of the Alphabet, for memory sake, Ruth being joined with the Book of Judges, and the Lamentations, being annexed to Jeremy their Author. Hebraeis sunt initiales & medianae literae 22, finales quinque. Quamobrem V. T. modo in 22. modo in 27. libros partiuntur.

All the books of both Testaments are 66. 39 of the old, and 27 of the New Testament. Some would have Hugo Cardinal to be the first Author of that division of the Bible into Chapters, which we now follow. No man put the verses in the Latin Bibles before Robert Stephen; and for the New Testament, he performed that first, being holpen by no Book, Greek or Latin. Vide Croii observat. in novum Testam. c. 7.

This arithmetical distinction of Chapters which we have in our Bibles was not from the first authors. Of which that is an evident token, that in all the quotations which are read in the New Testament out of the old; there is not found any mention of the Chapter, which would not have been altogether omitted, if all the Bibles had then been distinguished by Chapters, as ours, distinguishing of the Bible into Chapters and Verses, much helps the reader, but it sometimes obscures the sense. Dr Reynolds gives this counsel to young Students in the study of Divinity, that they first take their greatest travel with the help of some learned interpreter in understanding S ^t Johns Gospel, and the Epistle to the Romans, the sum of the New Testament, Isaiah the Prophet and the Psalms of David, the sum of the old, and in the rest they shall do well also, if in harder places they use the judgment of some godly writer, as Calvin and Peter Martyr who have written best on the most part of the Old Testament.

The Books of the Old Testament are: 1. Legal. 2. Historical. 3. Poetical. 4. Prophetical.

1. Legal (which the Hebrews call from the chief part Torah Deut. 31. 9. & 33. 4. the Grecians from the number Pentateuch) the five Books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; all written by Moses, (as it is commonly agreed) except the last Chapter in the end of Deuteronomy, concerning his death, written by Joshua. In which five Books are described the things done in the Church from the beginning of the world to the death of Moses. The Sadducees (as some say) received no other Scripture but these five Books of Moses; therefore Christ, Matth. 23. 32. proves the resurrection of the dead, which they denied, out of the second Book of Moses; but Scultetus saith, that they rejected not the Prophets, l. 1. exercit. evang. c. 22.

Anciently it was not the custom of holy writers to add Titles to what they had written, but either left their works altogether without Titles, or the first words were Titles, the Titles now in use, as Genesis, Exodus, were prefixed according to the arbitrement of men; and the like is to be thought of those before the historical books of the New Testament, as Matthew, Mark Luke, John.

With the Hebrews the Titles of books are taken sometimes from the subject matter or argument, as in the books of Judges, Ruth, Kings, Proverbs, and others of that kind; sometimes from the Authors or amanuenses rather, as in the books of Joshua and the Prophets; sometimes from the initial words with which the books begin, which Jerome follows. The Books of Moses are denominated from the initial words.

• 〈 in non-Latin alphabet 〉 1. in principie. i. e. Genesis.
• 〈 in non-Latin alphabet 〉 2. Haec nomina. h. e. Exodus.
• 〈 in non-Latin alphabet 〉 3. & vocavit. h. e. Leviticus.
• 〈 in non-Latin alphabet 〉 4. in deserto. i. e. Numeri.
• 〈 in non-Latin alphabet 〉 5. verba. sive Deuteronomium.

These are subdivided again into 54 Sections, that the reading of them may be finished in so many Sabbaths, which is signified Acts 15. 12.

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

1. Genesis) in Hebrew Bereshith, the first word of the book, by the Septuagint it is called 〈 in non-Latin alphabet 〉 , which appellation the Latin Church retained, because it sets forth the first generation of things, Ch. 2. v. 4. and of Adam, or mankind, Gen. 5. 1. It consists of 50 Chapters, and contains a History of 2368 years from the creation of the world, to the death of Joseph.

The best Expositors of this book are Mercer, River, Pareus, Caelvin, Peter Martyr on 40 Chapters, Willet, Ainsworth.

Origen upon the Canticles, and Jerome upon Ezekiel say, that the Hebrews forbad those that had not attained to the age of the Priesthood, and judgment, viz. 30 years, to read in three books, for their profundity and difficulty; that is, the beginning of the world, which is contained in the three first Chapters of Genesis, the beginning and end of Ezekiel, since that treats of the Cherubims, and the Divine Majesty, this of the structure of the third Temple, and the Song of Songs, in which those things which ought to be understood of the Divine Author, are easily through youthful affection elsewhere drawn and wrested.

This book of Genesis is not only profitable, but very necessary for doctrine; as Moses is the Prince, and as it were, Parent of Divines: so Genesis is the foundation and excellent compendium of all Divinity, propounding evidently the chief parts of it.

2 Exodus) The second book of Moses is called in Hebrew Shemoth, in Greek 〈 in non-Latin alphabet 〉 , which word the Latins have retained. It consists of 40 Chapters, and contains a History (say Junius and Tremellius) of 142 years, viz. from the death of Joseph even to the building of the Tabernacle.

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

3 Leviticus) in Hebrew Vaiicra, in Greek and Latin Leviticus, from the matter which it handleth, because it treats especially of the Levitical Priesthood, and the Levitical or Ceremonial Laws in it. It consists of 27 Chapters, and contains a History of one Moneth, viz. of the first, in the second year after their going out of Egypt.

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

4 Numbers) in Hebrew Vaie dabber, in Greek 〈 in non-Latin alphabet 〉 , in Latin Numeri, in English Numbers, because it begins with declaring the number of the people, and because many numberings are reckoned up in this book. It contains a History of 38 years, and consists of 36 Chapters.

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

5 Deuteronomy) in Hebrew Haddebarim, from the first words, in Greek 〈 in non-Latin alphabet 〉 , which the Latin retains, because it contains a second repetition of many necessary points of the Law. It consists of 34 Chapters, and contains a history of the two last months of the year. Some say concerning the 34 Ch. 10. that part of it was written by Ezra contemporary with Malachi.

The best Expositors of it are Calvin, Ainsworth, Wolfius Cornelius a Lapide.

2 Historical.

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

The sixth Book in the Old Testament is called Joshua, because it contains a History of things done by Joshua the servant of Moses, which he by the will of God put in writing, it being all written by him, except some of the last Chapter, where mention is made of his death, and thought to be written by Samuel. It consists of 24 Chapters and contains a History of 18 years, viz. from the death of Moses even to the death of Joshua.

The best Expositors of it are Masius and Serarius for Papists, Drusius and Lavater of Protestants.

The seventh book is called Shophetim, Judges, because it contains things done under the government of the 12 Judges. There is nothing certain of the author of this Book, though some would have Samuel: but he rather collected and compiled into one Volume what was written by many. It describes the state of the government of Israel from the death of Joshua even to the Priesthood of Eli. It consists of 21 •• hapters, and contains a History of 299 years, say some; of 300 at least, saith Spanhemius.

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

The eighth is Ruth, the author of which book is unknown; many think it was written by Samuel, who added this as a part or conclusion of the book of Judges. It consists of four Chapters, and is an History concerning the marriage and posterity of Ruth.

The best Expositors of it are Deusius, Wolfius, Lavater, Topsell.

The ninth in order are the two books of Samuel, which contain in them an History of 120 y • eres. The first beginning an History of 80 years, of 40 under Eli, 1 Sam. 4. 18. and of 40 under Samuel and Saul, Acts. 13. 21. and consists of 31 Chapters. The second Book is a History of 40 years, even from the death of Saul to the end of David's Kingdom, and consists of 24 Chapters. These two Books in the Original have two several Titles: The one is the first and second of Kings. the other the first and second of Samuel. The former Title it hath received as it stands in relation to the two next Books, and in opposition to that of Judges; for as in that Story the Regiment of Judges was described in one Book, so in this Story, of which these two are but one part, the Regiment of Kings is described: this is the reason of the first Title. The other likewise of the first and second of Samuel is given unto it, 1. Because there is very frequent mention made of Samuel therein, he being a principal subject of the first part thereof. 2. Because it continueth the narration so far, till the infallible truth of Samuel's principal Prophesy (which seemed to remain in great doubtfulness, at least when he ended his days) was fully accomplished in establishing the Kingdom upon the person and family of David the son of Jesse.

The best Expositors of both the Samuel's, are Peter Martyr, Drusius; Willet also hath expounded them, but not so well as he hath other Books of Scripture.

The tenth is the two Books of the Kings, in Hebrew Melachim, is Greek and Latin the third and fourth of the Kings, from the subject matter of them, because they relate the Acts of the Kings of Israel and Judah. This History was written by divers Prophets; but who digested it into one Volume is uncertain; many ascribe it unto Esdras. The first Book consists of 22 Chapters, and contains a History of 118 years. The second Book consists of 25 Chapters, and contains a History of 320 years.

The best Expositors of both the Kings are Peter Martyr, and Gaspar Sanctius.

The eleventh Book is the two Books of Chronicles, which is called Dibrei Hajamim, verba dierum, because in them the deeds of the Kings of Israel are particularly described. The Greeks and Latins divide it into two; with the Greeks it is called liber 〈 in non-Latin alphabet 〉 q. d. praetermissorum, because he summarily explains some things either omitted, or not fully described in the Pentateuch, the books of Joshua, Judges, Samuel, and the Kings. Of the Latins liber Chronicorum, q. d. Chronologicum; which appellation Luther retains in the Dutch version of the Bible. There is nothing certain of the author of these Books, though Esdras be thought to be the author. The first Book consists of 29 Chapters, and contains a History of 2985 years, viz. from the creation of the world even to the Kingdom of Solomon. The second consists of 32 Chapters, and describes a History from the beginning of the Kingdom of Solomon, even to the return out of the captivity of Babylon.

The best Expositor on both the Chronicles is Lavater.

Twelfthly, the two Books of Ezra, they are counted for one Volume with the Hebrews; the Greeks and Latins devide them into two Books, and assign the first to Ezra, the second to Nehemiah.

Ezra was so called from the Author, which was a Scribe, most skilled in the law of God, as appears in the 7 Chap. 1, 6, & 11, verses.

The best Expositors of it are Junius and Wolfius. Nehemiah) It is called by the Latins the second Book of Ezra, because the History begun by Ezra is continued in it; but usually Nehemiah because it was written by him, and also because it contains the re-edifying of the City of Jerusalem, caused by Nehemiah. It consists of 13 Chapters, and contains a Hi • tory of 55 years, viz. from the 20 year of Artaxerxes to the Kingdom of the last Darius.

The best Expositors of it are Wolfius and Pilkinton.

The next Book is Esther, called in Hebrew the Volume of Esther. Many of the Jews think this Book was written by Mordechai, which those words in the 9 Chap. v. 20. & 23. seem to favor. Isidore saith, Esdras is thought to have written Esther, but some say it was composed after by another; Moses Camius saith it was written by the men of the great Synagogue. Philo Judaeus saith, Joachim a Priest of the Hebrews, son of the hight Priest, was the composer of it, and that he did it at the entreaty of Mordecai the Jew. It consists of ten Chapters, and contains a History of 10, or (as others will) of 20 years, concerning the preservation of the Church of the Jews in Persia by Hester.

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

3. Poetical.

Job, Psalms, Proverbs, Ecclesiastes, Canticles; to which some add the Lamentations. Those parts of Scripture wich set forth strongest affections, are composed in verse: as those holy flames of Spiritual love between Christ and his Spouse in the Canticles of Solomon. The triumphant joy of Deborah, after deliverance from Sisera's Army: of Moses and Miriam after the destruction of Pharaoh: the afflicting sorrows of Hezekiah in his sickness; and the Lamentations of Jeremy for the captivity of the Jews: The Book of Psalms is as it were a throng of all affections, Love, joy, sorrow, fear, hope, anger, zeal, every passion acting a part, and wound up in the highest st •• ines by the Spirit of God, breathing Poetical eloquence i • to the heavenly Prophet. So the Book of I b, whose subj • ct is sorrow, hath a composure answerable to the matter. Pa • lion hath most scope in Verse, and is freest when tied up in numbers.

Job) There is great varieiy of judgment about the Author and Penman of this Book; some say it was one of the Prophets, but they know not who; some ascribe it to Solomon, some to Elihu, many to Moses; Hugo Cardinal, Soudas, and Pineda conceive that Job himself was the author of this book, and it is thus proved, because when any Book is inscribed by the name of any person, and there appears no urgent reason, wherefor it could not be written by him, such a person is to be thought the author, and not the matter of the Book, as is manifest in the Book of 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 near Arabia, as Job did Neither doth it hinder, that Job speaks of himself in the third person, for Canonical writers are wont to do 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 Egypt, while he was in Midian. The main and principal subject of this book 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 Book 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 Psalms are called in the Hebrew Sepher Tehillim, a book of divine praises, in Greek 〈 in non-Latin alphabet 〉 , so called from a Mu • call instrument, which name the Latins have retained. It contains sacred Songs to be fitted for every condition both of the Church and members. It is called in the New Testament, the Book of Psalms, Luke 20. 42. & 24 44. Acts 1. 20. No books in the Old Testament are oftener cited in the new, then Isaiah and the Psalms; that 60 times, this 64.

They are in all 150, in Greek 151. Austin and Chrysostom ascribe them all to David as the Author, so do Theophylact, Ludo vicus de Tena. Some think that after the Captivity Esdras collected these Psalms, dispersed here and there, into one Volume. There are ten Authors whose names are put in the Titles of the Psalms, viz. David, Solomon, Moses, Asaph, Etham, Eman, Jeduthun, and the three sons of Corah. Odae istae Davidis dicuntur, quod is multas veteres collegerit, multas ipse Psallendi sciens, addiderit, aut per homines idoneos addi fecerit. Grotius.

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

Vide Genebr. in Psal. 1. v. a. 1. Tituli sunt Psalmoeum claves, the Titles are Keys as it were of the Psalms, saith Jerome.

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

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

Proverbs) The book of Proverbs is compared to a great heap of Gold rings, rich and orient severally, and everyone shining with a distinst sense by it self: but other contexts of holy Writ, to Gold chains, so interwoven and linked together; that they must be enlightened and receive mutual illustration one from another.

It consists of 31 Chapters; it was written by Saomon; saith Austin, 17 Ch. of his 20 book de oivitate Dei; and Josephus in the 8 ^th Book and 2 ^d Chapter of his Jewish Antiquities; and it is proved, 1 Kings 432. though there indeed it is said only, he spake them, yet it is likely also he wrote them. Prov. 1. 1. they are called the Proverbs of Solomon. It is a Treatise of Christian manners, touching piety toward God, and justice toward our neighbors.

The best Expositors on it, are Mercer, Cartwright, Dod, Lavater. Greece dieitur hic liber 〈 in non-Latin alphabet 〉 nimirum Hebraeum 〈 in non-Latin alphabet 〉 proprie comparationem significat, & quia ex comparationibus curtatis plerumque fiebaut Proverbia, inde coepit sumi in signification 〈 in non-Latin alphabet 〉 . Grotius.

Ecclesiastes) in Hebrew Coheleth, the feminine hath respect either to wisdom or to the soul, the nobler part.

The Author of this book was Solomon, 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 Book was written by Solomon to testify his repentance of his ill led life.

It consists of twelve Chapters. The sum and scope of the whole Book is explained in the last Chapter, viz that all things in the world are vain; therefore that nothing is more profitable and necessary then to fear God and keep his Commandments. The principal parts of it are two: The first concerning the vanity of human matters and studies in the world, the latter of the stability and profit of godliness and the fear of God.

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

Canticles are called in Hebrew Shirha Shirim, by the Latins Cantica Cantieorum, The Song of Songs, that is, a most excellent Song, the Hebrews having no Superlatives. Solomon was the Author of it, 1 Kings 4. 32. Many of the Ancients refer it to the spiritual marriage between Christ and the Church, or every faithful soul. It consists of eight Chapters, and perpetual Dialogues.

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

The best Expositors are Mercer, Brightman, Ainsworth, D ^r Gouge.

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

4. Prophetical.

• The
  • Greater Prophets 4.
  • Lesser Prophets 12.
    • Isaiah, Jeremy, Ezekiel, Daniel.
    • Hosea, Joel, Amos, Obadiah, Jonah,
    • Micah, Nahum Habakkuk, Zephaniah
    • Haggai, Zacharias Malachi.

Grotius orders them thus: Hosea, Joel, Amos, Obadiah Jonah, Isaiah, Micah, Nahum, Habbacuc, Zephaniah, Daniel, Jeremy, Ezekiel, Haggai, Zacharias, Malachi.

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

Isaiah) Is placed first, not because he is more Antient then all the rest; for some say that Jonah and Amos were before him in time, others that Hosea was before him, for Isays beginning was in the days of Uzziah. Now Hosea was in the days of Jerobeam, and Jeroboam was before Uzziah. This Master Burrouhs saith is one reason, why though he intends to go over the whole prophetical Books, yet he rather pitcheth upon Hosea first, because indeed he was the first Prophet, but Isaiah was rather set first for the Dignity of the Prophetical Oracles which he explains, and because his prophesy is longer then all the rest. He is eloquent in his speech, being a Noble man therefore the translation can hardly express his elegancy. He brings so many and such evident Testimonies of the coming, incarnation, miracles, preaching, life, passion, death and resurrection of Christ, that he seems rather to write a History of things past, then to prophesy of things to come, and one calls him the fifth Evangelist. Hence (saith Senensis) our Lord Jesus Christ made choice of this among all the Prophets, first of all to read publicly, and expound in the Synagogue of his own Country; and in the New Testament, he is oftener cited, then all the rest of the Prophets. He began to Prophesy in the year 3160 seven hundred years before Christ was borne, Uzziah the King of Judah yet reigning, and came to the last times of Hezekiah, Isaiah 1. 1. and 39. 3. therefore he was almost contemporary with Hosea, Ames, and Micah, and finished the course of his life under four Kings of Judath, viz. Uzziah, Jathan, Achaz, and Hezehiab; The Hebrews say he was of the Blood Royal, and that he was sawed to death with a wooden Saw by Manasseh, an Idolatrous King, after he taught 60 years. His Prophesy consists of 66 Chapters.

The best Expositors of it are Calvin, Scultetus, Forerius, M • llerus.

Jeremiah,) This Book was always esteemed as Canonical, and written by Jeremiah. He prophesied under Josiah, Jehoahaz, Joachim, and Zedekiah. His prophesy consists of 52. Chapters.

He prophesied partly in the Land of Judea, and partly in the Land of Egypt. In the Land of Judea he prophesied 41. years, and afterward 4. years in Egypt. See Jackson on Jer. 7. 16. p. 4. 5.

The best expositors of it are Bullinger, Polanus. Lamentations; It is called in Hebrew Echa, 1. quomodo, because it begins with this word; the Septuagint translate it 〈 in non-Latin alphabet 〉 idest, lamentationes vel fletus for the Subject or matter of it. It contains sad and mourning complaints of the State of the Common-wealth of Israel, into which it fell after the death of Josiah; it consists of five Chapters. Jeremiah is thought to be Author of it.

The best expositors of it are P. Martyr, Udall.

Ezekiel) signifieth the strength of God, or one strengthened hy God. He prophesied at the same time with Jeremy. Ezekiel in the City of Babylon; Jeremy at Jerusalem. It consists of 48. Chapters.

The best expositors of it are Junius, Polanus, and Villalpandas

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

Daniel) He wrote his prophesy after the Captivity, Chap. 1. 21. and 10. 1. while the visions are general, and not dangerous to the Jews, Daniel writeth in the Syriac tongue general over the East, from Chap. 1. v. 4. to the 8. Chapter.

But when the oppressors are named, Medes and the Jews plainly described to be the people, whom God defendeth, then in the 8. Chapter, and all after he writeth in Hebrew, and hath a Commandment to keep close to the plain exposition in Chapter 12. 4. Some reckon Daniel among the Prophets, but the Jews place it among the Hagiographa. It consists of 12. Chapters, the six first of which contain matters Historical, the six last Prophetical.

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

The Latins give the first place to the greater Prophets, the Greeks to the lesser, because there are many among them, very Antient. Gratius.

The 12. lesser Prophets are so called, because their writings are briefer then the four first greater; the Hebrews have them all in one Book; the later Prophets spake more plainly, precisely, and distinctly, touching the coming of the Messiah, then the former. Daneus, Gwalther, Ribera, Tarnovius, and Drusius have done best on all the small Prophets; Mercer, and Lively have done well on the five first of them. The Hebrews thus place them. Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

Hosea) Is the first among them, whose Prophesy although it consist of more Chapters then Daniel, yet the other is more prolixe. Hosheang noteth Salvator Savior, he is therefore so called, because he published Salvation to the house of Judah, and spake of the Savior of the world, and was a Type of Christ our Savior; He Prophesied before the Babylonish Captivity; in the time of King Jeroboam, under four Kings of Judah, Uzziah, Iothan, Achaz, and Hezekiah, and was contemporary (as some say) with Jonah▪ 2 King. 14. 26. Isaiah Is. 1. 1. Amos 1. 1. and Micah. 1. 1. all which prophesied destruction to the Kingdom of Israel: It consists of 14 Chapters. The best Expositors of it are Zanchius, Tremellius, Pareus, Rivet, & Lively. Diu vixi Osee, & Prophetam egit, • ut volunt Hebraei, per annos 90 ita multos habuit Prophetas 〈 in non-Latin alphabet 〉 , ut Isaiam Ioelem, Amosum, Abdiam, Iouam, Michaeam, ut notat Hieronymus. Joel, he prophesied in the time of Hezeohia. it consists of three Chapters, which contain partly exhortation to repentance; and partly comfort to the penitent. Daneus, Pareus, Drusius, and Lively are the best Expositors of it.

Amos) Of a Shepherd he was made a Prophet, 1 Chap. 1. v. and 7. 14. He was contemporary to Isaiah, and Hosea. He prophesied to the Kingdom of Israel or the ten Tribes, 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Judah, 2. 4. and 6. 1. It consists of nine Chapters, Daneus, Pareus, Lively, and Drusius are the best Interpreters of it; Doctor Benfield hath done well on two Chapters.

Obadiah ) He was almost contemporary to Jeremy. It is but one Chapter. Doctor Rainolds hath well expounded this prophesy. The destruction of the Enemies of the Church is handled in the 16. first verses, the Salvation thereof by the Ministry of Pastors in the five last.

Jonah He prophesied in the time of Jeroboam, 2 King. 14. 25. Jerome proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters. Abbots, and King have both commented well in English on this prophesy.

Micah) Humiliatus sic dictus Propheta ab insigni & miranda humilitate. He prophesied in the times of Jotham, Achaz, and Hezekiah Kings of Judah, as appears by the inscription, Ch. 1. v. 1. and was almost contemporary with Isaiah, with whom he agreeth in many things. He exceeds all the Prophets in this one thing, that he determines the place of Christ's Birth 5. Chap. 2. v.

It consists of 7. Chapters. Daneus and Chythrae • s have done well on it.

Nahum ) It is probable that he lived before the Babylonish captivity, and was contemporary to Micah, but 90 years after Jonah. It consists of three Chapters, which contain both a prediction of the destruction of the Assyrians, Ch. 1. and also an Explication of the causes of it Chap. 2. and 3.

Daneus is the best Expositor of this Book: The Hebrews think that both Nahum, and Hibacuc wrote in the times of Manasseh. Both the order in which these books were Anciently placed, and the things themselves which are contained in their writings do intimate as much. Grotius.

Habacue, Luctator.

It is probable that he lived about Jeremiah's time, or a little before. It consists of three Chapters. Grineus and Daneus, have done well on him.

Zephaniah ) He prophesied in the times of Josiah King of Judah, and was contemporary to Jeremy. He prophesieth especially of the overthrow of the Kingdom of Judah. It consists of three Chapters. Daneus hath done well on this prophesy.

Haggai ) Chag signifieth a Feast in Hebrew, his name signifieth Festivus & laetus, aut festum celebrans vel diligens, quod templi Hierosolymitani aedificationem post Captivitatem maxim urserit.

He began to prophesy after the Babylonish captivity in the second year of Darius, King of Persia, Esd. 5. 1. Hag. 1. 1. Grineus and Daneus have done well on this.

Zechariah ) He prophesied after the Babylonish captivity, and followed Haggai within two months; he handleth the same subject; it consists of 14. Chapters. His Book is more large, and obscure then any of the 12. Prophets; Daneus hath done well on the whole and Master Pemble. on 9. Chapters.

Malachi) Nuncius seu Angelus meus Mal. 4. 4. 5. He was the last Prophet of the Old Testament. See Grotius of him. Tertull. calls him the limit & land-mark of both Testaments, limes inter vetus & novum Testamentum. It consists of four Chapters, Daneus, and Polanus, and Stock have commented well on this Book.

So much concerning the several Books of the Old Testament

CHAP. IV.

THe new Canon is that which the Christian Church hath had written in Greek, from the time of Christ and his Apostles, and it summarily contains the word published by Christ, and his righteous acts.

The History of which is in the four Books of the Evangelists, the examples in the Acts of the Apostles, the exposition in the 21. Epistles, and lastly the prophesy in the Revelation.

All the Books of the New Testament, were written in Greek for divers reasons.

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

Secondly, because it was then most Common, as Latin is now. Tully shows orat pro Archia poeta, how far the Greek Tongue spread.

Thirdly, because in this tongue all the Philosophy, and Sciences of the Gentiles were written. The Greek tongue by the writing of Philosophers, Orators, Historians and Poets, was fraught with the best learning, which Heathenism afforded.

It came to pass by the singular providence of God, that this Testament was written in one tongue only; for what Nation else would have yielded to another, that the Scriptures in their tongue were authentic, and so the seeds of debate might have been sown amongst them. All almost agree in this, that all the Books of the New Testament were written in the Greek tongue; it is only doubted concerning three of them, the Gospel of Matthew, Mark, and the Epistle to the Hebrews, many affirm that the Gospel of Matthew, was written by Matthew in Hebrew or rather in Syriac, the Language used by Hebrews in the time of Christ and his Apostles; that the Epi •• le to the Hebrews was written in Hebrew, & Mark in Latin.

It is certain, that the Primitive Church from the first times, used the Gospel of Matthew written in Greek and counted it authentical. If any one say that the Latin Edition of Mark, in the vulgar is not a version, but the first Copy, he may easily be refuted from the uniform style in it with other Latin Gospels, and it will appear to any Reader, that the Gospel of Mark, which the Roman Church useth, is later then the Greek, and that the Latin was made from it. For the Epistle to the Hebrews, though many among the Antient, thought it was written in Hebrew, yet all agree that the Greek Edition was in use thence from the first times of the Church. Glassias saith Matthew wrote his Gospel first in Greek, for his style agrees with Mark. Writers acknowledge that there is an Ancient Hebrew Copy of Matthew, but upon good ground deny that it is the original truth, for besides that by; received Tradition, it is held otherwise, Matth. 1. 23. and other such like places do evince it; for why should he writing in Hebrew, interpret Hebrew words, to them which understand that Language? Hieron. in quatuor Evangelia, and Salmasius, hold that Matthew was written in Hebrew, Evangelium Matthaei Hebraice ab auctore scriptum esse, nemo non veterum tradidit. Hebraeum illud Syriacum esse, quod in usu tunc temporis in Judea fuit, Hieronymus docet, qui Evangelium Matthaei scriptum fuisse testator Chaldaic • Syroque Sermon. Salmas. de Hellenistica. Erasmus, Cajetan, Calvin, Junius, Whitaker, Gomarus, Causabone, Gerhard, deny that Matthew was written in Hebrew. Chamier de Canone l. 12. c. 1. saith we have the New Testament in Greek; for although some contend that the Gospel of Matthew and the Epistle to the Hebrews was written in Hebrew; yet (saith he) it is very uncertain, and so propius falso. I think (saith Rivet ) that the Epistle to the Hebrews was written in Greek, a tongue then most common, and which was used by many Hebrews, which were called Hellenists.

That Mark should be written in Latin originally is improbable; many of the reasons alleged to prove that Matthew was not written in Hebrew are of force here also; the Jews at that time of the writing of the New Testament did speak Syriac and not Hebrew, which language is mixed consisting of Hebrew, and Chaldee; therefore (saith Whitaker) it is more probable that Matthew, and he which wrote the Epistle to the Hebrews wrote in Greek, because the Greek tongue was not unknown to the Jews, which were Hellenists Act. 6. 1. and other Apostles wrote in Greek which wrote peculiarly to the Jews, as JAmes and Peter. Matthaeum Hebraice scripsisse convenit inter antiquos. Citat Irenaeum, Origenem, Athanasium, Epiphanium, Chrysostomum, Hieronymum, Vossius de genere Christi dissertat. Scripsit Haebraea lingua quiae praecipue Judoeorum, quos viva voice hactenus docuisset, haberet rationem. Id. ibid. vide Grotium in libros Evangel. It was needful that the Gospel should be written by many. First, for the certainty. Secondly, for the perfection of it.

Amongst all the Evangelists, there is a General agreement, and a special difference; they all agree in the main scope and Subject, Christ; they differ in the special argument and order. All describe the life of Christ, some more largely, some more briefly, some more loftily, some more plainly, yet because all were inspired by the same Spirit, they all have equal authority. The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of truth; for had they conspired all together to have deceived the world, they would in all things have more fully agreed.

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

All these Books we receive as Canonical, because they are divine for matter and form, divinely inspired by God, sanctified and given to the Church for their direction, written by the Apostles or Apostolical men, sweetly consenting with other parts of holy Scripture, and with themselves; received always by the greatest part of the Church of God. They were written after the death of Christ, by the direction of the holy Ghost; the Apostles by lively voice first preached, because it was needful that the doctrine of the Gospel should by their preaching, as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles, and allowed by the assent of believers generally before it was committed to writing, that we might be assured of the certainty of those things which were written.

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

The Epistles doubted of by some for a while, were first, the Epistle to the Hebrews, the Epistle of JAmes, the second Epistle of Peter, the second and third Epistles of John, the Epistle of Jude, and the Revelation; of which I shall treat more when I come to handle the books of the New Testament particularly.

The story of the woman taken in adultery hath met with very much opposition. See Gregory's preface to his notes upon some passages of Scripture. Crojus defends the truth of it, Observat. in nov. Testam. c. 17. Vide Seldeni uxorem Ebraicam, c. 11.

The inscriptions and titles prefixed before the Epistles are no part of holy Scripture written by the Apostles, but added to the Epistles by some others.

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

The subscriptions of the latter Epistle to Timothy, and also to Titus are supposititious; they are neither found in the Syriac nor in all Greek copies, nor yet in the vulgar Latin translation; these additions were made some 100 years after the Apostles.

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

1. Historical, containing matters of fact, the history of

1. Christ exhibited in the four Evangelists or Gospels, as they are styled by God himself, Mark 1. 1. Matthew, Mark, Luke, and John, so called because they contain a message of joy and gladness. They all treat of one subject, Christ Jesus incarnate; most true Historians, Luke 1. 2. John 21. 24.

2. His Apostles, in the Acts written by Luke, thirty years after Christ's ascension, so termed of the principal subject of the History, though the acts of others not Apostles, are there recorded.

Dogmatical or Doctrinal, such as were written by the Apostles for the instruction of the Church of God in faith and manners, commonly called Epistles, and that by warrant of the Scriptures, 1 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospel of God. These are 21. written.

• 1. By Paul
  • 1. To whole Churches,
    • To the
      • Romans,
      • Corinthians,
      • Galatians,
      • Ephesians,
      • Philippians,
      • Colossians,
      • Thessalonians.
    • 1. Gentiles,
    • 2. Jews. To the Hebrews.
  • 2. To particular persons,
    • 1. Timothy.
    • 2. Titus.
    • 3. Philemon.
• 2. JAmes, one.
• 3. Peter, two.
• 4. John, three.
• 5. Jude, one.

3. Prophetical, wherein under certain resemblances, the state of the Church of Christ till the end of the wolrd, from the time of John the Evangelist, is most truly and wonderfully described, and receiveth its name Apoealyps of the Argument.

Beza, Piscator, Calvin, Erasmus, have do • e well on all the New Testament. Of the Papists Jansen hath done well on the harmony; of the Lutherans, Chemnitus and Gerhard; of the Protestants, Calvin. Maldonado & de Dieu, Cameron Scultetus and Grotius have done well likewise on the Evangelists.

Matthew and John were Apostle of the twelve; Mark and Luke Evangelists. Apostles is a name of office or dignity. It notes one sent from another with command; in special certain famous Ambassadors of Christ. The Evangelists accompanied the Apostles in preaching the Gospel.

Matthew) There was never any in the Church which doubted of its authority. Some say he wrote in Hebrew, but that is uncertain, (as hath been already declared.) He interprets the Hebrew name Immanuel, Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew; for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew? and how came this authentical Copy and Prototype to be lost? for it is not now extant. How ever, the Greek edition is Authentical, because it came forth when the Apostles were living, and was approved by them, which the Ancients confirm. Of the time when Matthew wrote, Authors agree not; Eusebius saith, that he wrote in the third year of Cajus Caesar; others say he wrote after Claudius. He wrote his Gospel in the fifteenth year after Christ's ascension, saith Nicephorus; the 21, saith Irenaeus; in the eighth year, saith Theophylact.

It consists of 28 Chapters, in which the person of Christ, and his three Offices of Prophet, Priest and King, are described.

The best Expositors on it are Hilary, Musculus, Pareus, Calvin.

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

It consists of 16 Chapters, in which Christ's threefold Office is also explained.

The best Expositors on it are Calvin, Beza, Piscator, Maldonado, Jansen.

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

The best Expositors on it are Calvin, Beza, Piscator, Maldonado, Jansen.

John) In Hebrew signifieth the grace of God; he soareth higher then the other Evangelists to our Savior's Divinity; & therefore (as Nazianzen among the Fathers) he is called the Divine, by an Excellency, because he hath so graphically & gravely described the divinity of the Son, and hath written also of things most divine and Theological. He hath the Eagle for his Ensign assigned him by the Ancients. He was called Presbyter, by reason of his age, being the longest liver of all the Apostles. He wrote the last of all when he returned from the Isle Patmos; therefore there is something more in every Chapter of John then any other of the Evangelists. He alone describeth the admirable Sermon which our Savior made at his last Supper, and his Prayer.

It consists of 21 Chapters, in which the person of Christ, consisting of the Divine and human nature, is described.

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

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

Acts ) Luke in the proem of it makes mention of the Gospel written by him, that he might profess himself to be the Author of both. It consists of 28 Chapters. Luke calleth his History, the Acts of the Apostles, though it be specially of their sufferings; because even their passions were actions, they enlarged the Kingdom of Christ by their sufferings.

The best Expositors on it are Brenz, de Deiu, Calvin.

The 13 Epistles of Paul: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, and one to Philemon, the Primitive Church unanimously received into the Canon, and never doubted being of their Apostolical. They have their name Epistles, à fornia Epistolari qua conscriptae sunt.

A Lapide, Estius, Grotius and Vorstius, have done well on all the Epistles, Imprimis Estius ex Pontificiis, saith V • etius.

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

1. An Inscription: wherein is the name of the writer, and of them to whom he writes, and his wish.

2. The matters of the Epistle, which are sometimes merely religious, concerning certain Articles of faith, or piety of life, or about the use of things indifferent; or else familiar things, witnessing their mutual good will.

3. The conclusion: in which are exhortations, salutations, wishes, or other familiar matters.

There are 21 Epistles; 14 written by Paul, and seven more written by Peter, John, JAmes, and Jude.

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

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

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

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

Corinthians) Paul living two years at Ephesus, in the 11 ^th and 12 ^th year of Claudius, the Corinthians wrote to him, 1 Cor 7. 1, and that by Stephanus, and Fortunatus, which they sent to him (Ch. 16, 17.) by whom Paul seemeth to have written back the first Epistle to the Corinthians, for in that he exceedingly commends them of Corinth. It was not written from Philippi, (as the Greek superscription hath it) but from Ephesus, as the Arabic interpreter hath it; as is manifest, Chap. 16. v. 8.

The second Epi •• ile to the Corinthians, and the first of Tim • thy strive for priority, & sub judice lis est. Both of them were written a little after Paul departed from Ephesus, and while he travelled to Macedonia, but it is not manifest which was the first.

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

Romans) The Epistle to the Romans was written at Corinth, when Paul having spent three months in Greece, sailed to Jerusalem, that there he might gather the collections of the Churches of Achaia, Asia, and Macedonia. This is manifest from Rom. 15. 2, 4.

These are the Epistles which seem to be written by Paul out of imprisonment; the other were written in his bonds. Paul's bonds were twofold; former, and latter. One only, viz. the latter to Timothy seems to be written in the latter bonds of Paul, a little before his Martyrdom; the others were written in his former bonds.

Epistle to the Philippians.) This seems to be the first of them all, which Paul wrote in his bonds. When Paul was captive at Rome, the Philippians being careful for him, sent Epaphroditus thither, who visited Paul in his bonds, and ministered to him necessary helps for the preserving of his life, as appears by the 2 ^d chapter and 25 verse of that Epistle, and the 4 ^th chapter, 10. and 18. verses. Paul sent him back again to the Philippians, and commends him to them, Chap. 11. 28. That the Epistle was written in his bonds, is manifest from the first Chap. v. 7, 13, 14. and from Rome, not Jerusalem, Chap. 4. verse. 22.

The Epistles to the Colossians, Ephesians, Philippians, and Philemon, were at the same time written from Rome, and sent by the same, viz. Tychicus and 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, Mark, 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 Cappel 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. verse. 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 showeth that he had a most certain hope, that he should be freed shortly.

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

The latter Epistle to Timothy was the last of all Paul's 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 martyrdom, which he seems to intimate Chap. 4. v. 6, 7, 8.

Thus having by the • help of Cappel something cleared the order of Paul's Epistles for the time of their writing, I shall speak 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 Theology, or the epitome of Christian religion. It consists of 16 Chapters.

The best Expositors of it are D ^r Selater on the first three chapters, and Pareus with Peter Martyr and P • 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 Corinthians hath in establishing Ecclesiastical 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, D ^r Sclater.

The second to the Corinthians ) consists of 13 Chapters.

The best Expositors of it are Museulus and D ^r S • later.

Galatians) S ^t Jerome taketh the argument of the Epistle to the Galatians, to be the same with the argument of the Epistle to the Romans; wherein the Apostle proveth, that by the works of the Law, whether ceremonial or moral, no flesh can be justified before God; using the same words in both, Rom. 3. 20, 28. and Galat. 2. 16. It consists of six Chapters.

The best Expositors of it are M ^r Perkins and Par •• 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 testify, so given to all riot 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 Zanchi •• , M ^r Baines hath done well on the first Chapter, and D ^r Gouge on some part of it.

Philippians) The Apostle had planted a Church at Philippi, which was the Metropolis of M • cedonia, Acts 16. 12. In this Epistle he commends their godly study. It consists of four Chapters.

Zanchi, and D ^r Airie have done well on this book.

Coloss • ans) Colossae was the chief City of Phrygia in lesser Asia; the Apostle directs this Epistle to the inhabitants of that City. It consists of four Chapters.

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

Thessalonians 2.) These were written to those which dwelt at Thessalonica; it is a chief 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 D ^r S • later have done well on both these Epistles; Jackson and Bradshaw also on the second.

Timothy 2. ) signifieth the honor of God, or precious to God. He honored God, and was precious to him. The first Epistle consists of six Chapters.

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

The second to Timothy) this consists of four Chapters.

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

Titus) Titus, to whom this Epistle was written, was a faithful Minister, and 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 D ^r Tailor have done best on this book.

Philemon ) he was the minister of the Church at Colossae V. 17. it is but one Chapter.

Scultetus and Dike have well interpreted it.

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

Jerome in Catalogo scriptorum Ecclesiasticorum, after he hath recited all the Epistles of Paul, at length he cometh to this Epistle; but the Epistle to the Hebrews (saith he) is not thought to be his, for the difference of the style and speech, but either written by Barnabas, as Tertullian holds, or Luke the Evangelist, or Clement. Some ascribe it to Tertullian, saith Sixtus Senensis.

The diversity of the style and inscription of this epistle, and manner of reasoning makes some doubt of the writer thereof; and also something in the epistle shows that it was written not by Paul, as in the beginning of the second chapter, verse. 3. The doctrine of salvation is confirmed to us by them which heard it, which seemeth to agree with the profession of Luke in the beginning of his Gospel; whereas S ^t Paul denieth Gal. 1. 12. that he received it of man. An ancient Greek copy (whereof 〈◊〉 speaks) leaves out the name of Paul in the Title, and also divers printed Books. Augustine speaks often of this epistle, as if it were of doubtful 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 Paul's.

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

To the first objection by Fulke it is easily answered, the diversity of style doth not prove that Paul was not the author of this epistle; for as men have written divers things in divers 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 Paul's, because his name is not prefixed, hath but little force in it. 1. If it be not Paul's because his name is not prefixed, then it is nones because no man's name is prefixed; so Jerome, and from him Beza and Bellarmine both thus answer. 2. The Author of this epistle did con • eale his name, that thereby he might not offend the weak Jews to whom he wrote, with whom he knew his name was hateful. 3. Beza saith, he found Paul's name added to this epistle in all ancient Greek copies, one excepted. Other books 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 himself among the hearers of the Apostles, to avoid the envy of Apostleship, see 1 Pet. 4. 3.

All the Grecians, and many of the more famous of the Ancient Latins, as Austin, Ambrose, Gregory, and many moderne writers of note, as Beza, Bellarmine, Gerhard, Cap • llus, Martinius, Walter, Cornelius a Lapide hold it was written by Paul, and for divers reasons. 1. The Author of this Epistle commends a certain famous Disciple Timothy, Chap. 13. v. 23. but none had such a one but Paul. 2. He remembers his bonds, Chap. 10. v. 34. which is a usual thing with Paul, Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. & 10. 3. He hath many of the same axomes with Paul; compare Heb. 1. • . & 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 sign 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. Paul's zeal for the salvation of the Hebrews, Rom. 9. 3. makes it propable that he would write unto them. Some think it may be gathered from that place, 2 Pet. 3. 15. Beza having alleged four 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 m • nstrare.

Beza concludes the matter very modestly: let the judgments of men, saith he, be free; so we all agree in that, that this Epistle was truly dictated by the holy Ghost, and preserved as a most precious treasure in the Church. Vide W • ltberi officinam Biblicam, & Whitakeri controvers. 1. quest. jam de Script. cap. 16.

Some think (as I have touched it before) that this Epistle was originally written in Hebrew, but the style and phrase of this Epistle do Graecam redolere eloquentiam, non Hebrae • m. 2. If it was written in Hebrew, the Hebraisms would appear in the Greek version, which yet are rarer here then in other Epistles. 3. The 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 Melchizedek, King of righteousness; and Salem, peace; which he would not have done if he had written in Hebrew. Junius in his paralels▪ holds it to be Paul's, and written in Greek.

Ribera and Ludovieus a Te • a, two Papists, have written on this Epistle. Pareus and Dixon have done best on the whole Book, and M ^r Dearing on six Chapters. V • etius much commends G • 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 Canonical, specially of the Latin Church; and sometime Catholic , chiefly of the Greek Church: neither of which were given them by any Apostle, or Apostolic writer. Yet though this title Catholic 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 Canonical set before them, (as some books of the Old Testament were termed Hagiographa by the Jews) not because they were of greater authority then other holy writings, but to show that they ought to be esteemed of, and embraced as Divine, howsoever in former times they were unjustly suspected. Vide Bezam.

The second inscription of Catholic 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 known that that Title is not given by the Holy Ghost, but by the Scholiast who took it from Eusebius, General is a mere English term, & of no doubtful signi • ication; Catholic is both Greek, and (by their saying) of double, and therefore doubtful signification.

The Syriac interpter hath this inscription of these Epistles, (as Tremellius showeth) Tres Epistolae trium Apostolorum, ante quorum oculos Dominus noster se transformavit, id est, Jacobi, Petri, & Johannes. For the Syrians do not esteem the second of Peter, nor the second and third of John nor the Epistle of Jude Canonical.

The Apostles JAmes, Peter, John and Jude have published seven Epistles as mystical as succinct; both short and long; short in words, long in sense and meaning.

JAmes) For the difference which seems to be between Jam. 2. 21 22. and Rom. 4. 2. & 3. 28. most likely this book was doubted of in ancient times, as Eusebius and Jerome witness. But yet then also publicly 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 again reject it. Erasmus assents to Luther, and Mus • ulus agrees with them both in his Comment upon the fourth of the Romans; both they of the Romish, and we of the Reformed Church with one consent admit this Epistle for Canonical. Vide Polani Syntagma.

I light upon an old Dutch Testament of Luther's Translation (saith W • itaker against Reynolds) with his preface, wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of S ^t Peter and Paul, but in respect of them a strawen Epistle; his censure I mislike, and himself (I think) afterwards, seeing these words in a latter edition are left out.

It is nowhere found in Luther's works, that he called the Epistle of JAmes, inanem & stramineam. Edmund Campian was convicted of falsehood about that in England, where when he had objected that, he could find no such thing at any time in the Books 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 judgment 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 year 1526. Luther's disciples now hold that it is Canonical and Apostolical; 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 Luther's, that Cajetan their Cardinal denieth the Epistle to the Hebrews to be Canonical; yea (which is far worse) he affirmeth that the Author thereof hath erred, not only in words, but in the sense 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, Corint • s: but to the converted of the Jews dispersed here and there, as appears by the inscription. It consists of five Chapters.

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

Second of Peter) Some in the Primitive Church doubted of its authority, and the Syriac hath it not; but the Church generally allowed it, and many reasons may persuade that it is Apostolical, and was written by Peter. 1. Because the Author of It expressly calleth himself Simon Peter, the Apostle of Jesus Christ. He wrote it in his old age to confirm them in the doctrine which before he had taught them. 2. Its inscription is to the same Jews (that the former) viz. dispersed by the Roman Empire, and converted to Christ, whose Apostle Peter was. 3. It shows an Apostolical spirit. 4. Its style and composition is agreeable to the former Epistle. 5. The Author 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 calls Paul his dear 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 Canonical. 1. Their Author calls himself an Elder; so doth Peter, 1 Pet. 5. 1. by which name an Ecclesiastical office is often signified, but here age rather; now it is manifest that John came to a greater age then the rest of the Apostles. 2. The salutation is plainly Apostolical, Grace mercy and peace. 3. In sentences and words they agree with the first Epistle. 4. The Fathers allege them for Johns, and reckon them among the Canonical books.

Each of these Epistles is but a Chapter.

Jude) This Epistle also in times past was questioned by some; but that it is Apostolical, first the inscription shows; the Author expressly calls 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 contains as it were a brief sum and recapitulation. That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof, for the judgment 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 himself an Apostle, and yet those Epistles were never doubted of. It is but one Chapter. Willet and M ^r Perkins have done well upon it.

Revelation ) It is called according to the Greek Apocalypse, and according to the Latin 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 furnace of scalding Oil, but when he saw he came forth unhurt, he banished him into the Isle Patmos, where he writ this Revelation.

This book describeth the state of the Church from the time of John the last of the Apostles, until Christ's coming again; and especially the proceedings, pride, and fall of Babylon, the great whore with all the Kingdoms of Antichrist. The holy Ghost therefore foreseeing what labor Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books (wherein he prevailed so far, as some true Churches called the truth and authority of it into question) hath backed it with a number of confirmations more then are in any other Book of Scripture.

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

Secondly, the instrument or pen-man, his servant John the Evangelist, the Apostle, the Divine, who for the farther and more full authority of it, repeateth his name at least, thrice, saying, I John, Chap. 1. 9. & 21. 1, 2. & 22. 8. whereas in the Gospel he never maketh mention of his name; there he writes the history of Christ, here he writes of himself, and the Revelations declared to him.

Thirdly, in the last Chapter are five testimonies heaped together, v. 5, 6, 7, 8. 1. Of the Angels. 2. Of God himself, 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, verse. 18.

Fourthly, the matter of the Book doth convince the authority thereof, seeing everywhere the Divinity of a Prophetical spirit doth appear; the words and sentences of other Prophets are there set down; 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, Greek and Latin ascribe this Book to John the Apostle. Theophylact, Origen, Chys • stome, Tertullian, Hilary, Austin, Ambrose, Irenaeus.

To deny then the truth of this book is contra solemn obloqui, to gainsay the shining of the Sun it self.

The Chyliasts abuse many testimonies out of this Book, but those places have been cleared long ago by the learned, as bearing another sense. See D ^r Reynolds 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 literal sense 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 Prophe • s sufficiently prove that Christ is the Messiah that was to come; the Old Testament may convince the Jews (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 Isaiah is a large history of his sufferings. We have also another Book (or Testament) more clearly witnessing of Christ; the Gospel is the unsearchable riches of Christ, Ephes. 3. 8.

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

CHAP. V.

SOme Heretics utterly abolished the Divine Canon, as the Swingfeldians and Libertines who contemned all Scriptures; the Manichees, and Marcionites refused all the Books of the Old Testament (as the Jews do those of the new) as if they had proceeded from the Devil.

Some diminish this Canon, as the Sadducees who (as Whitaker and others hold) rejected all the other Prophets but Moses; some enlarge it as the Papists, who hold that divers other Books called by us Aprcrypha (i. hidden) do belong to the Old Testament, and are of the same authority with the other before named; and they add 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 appeal and confirm their doctrine by it, that is Canonical and of equal authority with the New Testament. But the holy Scripture of the Old Testament is divinely inspired, 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament, as is gathered both from the universal all writing, viz. holy, in the 15 verse; and from the circumstance of time, because in the time of Timothies infancy little or nothing of the New Testament was published. 2. Christ speaks not to the Scribes and Pharisees, but to the people in general, to search it John 5. 39. this famous elogium being added, that it gives testimony of him, and that we may find eternal life in it. 3. Christ and his Apostles appeal to it, and confirm their doctrine by it, Luke 24. 27. Rom. 3. 21. Acts 10. 43. & 17. 11. & 20 43▪ & 26. 20. the New Testament gives testimony of the old, and Peter, 2 Pet. 1. 19. of Paul's Epistles.

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

The false Canon is that which after the authority of the Apocrypha increased, was constituted by human opinion; for the Papists as well as we reject for Apocryphal the third and fourth Book of Esdras, the prayer of Manasseh, the third and fourth of Maccabees, as Thomas Aquinas, Sixtus Senensis, Bellarmine, and so the Council of Trent confess, when they omit these and reckon up the whole Canon.

The state therefore of the controversy betwixt us and the Papists is, whether those seven whole books with the Appendices, be Sacred, Divine, Canonical. We do not deny but many of these, especially Wisdom and Ecclesiasticus are very good and profitable, and to be preferred before all human Tractates; but that they are properly and by an excellency Canonical, and of infallible truth, out of which firm arguments may be drawn, that we deny.

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

The reason why these Books at first were added to holy writ, was this, the Jews in their later times, before and at the coming 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 Jews of the dispersion mingled with the Grecians. These had written sundry books in Greek which they made use of, together with other parts of the Old Testament, which they had in Greek of the translation of the 70 when they now understood not the Hebrew; but the Hebrews received only the 22 Books before mentioned. Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church, the one pure, unquestioned and Divine, which is the Hebrew Canon; the other in Greek adulterate, corrupted by the addition of certain books written in those times when God raised up no more Prophets among his people. Drus. praeterit. l. 5. Annotat. ad Act. Apost. c. 6. Jun. Animad. in Bell. cont. 1. l. 1. c. 4. & l. 2. c. 15. sect. 21. Tertul. in Apol. c. 19.

They are called Apocryphal (i. secret and hidden) not because the names of the writers are unknown (by that reason Judges and Ruth should be Apocryphal) but because they were not wont to be read openly in the Church of God as the Canonical books, but secretly and in private by private persons, or because their authority was obscure and doubtful with the Ancient.

These books our Church rejecteth, as not written by Divine inspiration for these reasons.

All the Canonical books of the Old Testament were written by the Prophets; but none of these books were written by any of the Prophets, for

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

2. All the Prophets wrote in Hebrew, the language which the Jews understood; but the Fathers affirm and Papists acknowledge that most of these books were written in Greek; ergo, being not written by the Prophets they are not Canonical. 2. All the books of the Old Testament were committed to the Jews and safely kept by them, Rom. 3. 2. our Savior Christ which reproved the Jews for corrupting the sense of the Scripture, did yet never reprove them for rejecting those books which were divinely inspired, which sacrilege he would not have concealed; yea our Savior sendeth us unto the Scriptures, as they received them, John. 5. 39. E • ras after the captivity is reported to have gathered all the Books of holy Scripture, and safely to lay them up. If the Jews should have rejected or not received any books being Canonical, they had grievously erred, which the Papists themselves will not affirm. Yea there should have been some Canonical Books which no Church received; for besides the Church of the Jews at that time there was none in the world. The Canonical Books of the Old Testament were divided into Moses, the Prophets and Psalms; with which agreeth the old distribution of the Hebrews, into the Law, Prophets, and Hagiographa.

3, There are two ways to know a book to be Canonical; one by the testimony of some Prophet or Apostle: the other by the certain testimony of them which did live when the book was published, who did witness that the book was written by some Prophet or Apostle. But these books are known to be Canonical neither of these ways; they were rejected by the Jews, who lived in the times when they were written; our Savior Christ nor his Apostles never commend these Books unto us as endited by the Spirit. They are cited by Christ and his Apostles for the confirmation of their doctrine. All the Canonical Books in general, John 5. 39. & 10. 35. Rom. 16. 26. Luke 16. 29, 31. & Ch. 24. v. 25, 27, 44. The most of all in special, 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. Josh • 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. Psalms Acts 4. 25. Proverbs Heb. 12. 5, 6, 7. Isaiah Matth. 1. 23. Jeremy Heb. 10. 16, 17. Ezekiel Matth. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. & 15. 15, 16. Hosea Matth. 12. 7. Jo • l Acts 2. 12. Amos Acts 15. 16. Jonah Matth. 12. 40, 41. Micah Matth. 10. 35. Na • um Rom. 10. 15. Habacuc Rom. 1. 17. Haggai Heb. 12. 26. Zacharias Matth. 21 5. Malachi Luke 1. 16, 17. These books were not cited by Christ and his Apostles for confirmation of their doctrine.

Ob. If they be not Canonical, therefore because they are not cited; then Na • um and Zephaniah are not Canonical. Aratus, Menander, and Epimenides, profane Poets are Canonical▪ because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12.

Sol. They are not therefore not Canonical only because they are not cited, but especially because they have not the characters of Divine Scripture. 2 Nahu • and Zephaniah are implicitly quoted, when the books of the Prophets are mentioned Acts 7. 41. & 15. 15, 16. The Poets are not cited as Canonical, but the Apostle applied himself to his hearers, who did much esteem their authority. Some have well coucluded from Acts 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testify not of Christ.

4 Those books which contain 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 self, and every part with other; these books commend false things as true, and approve things evil as right. Judith chap: 9: v: 2: commends killing the Shechemites against Gen. 49. 6, 7. 2 Mac. 14. 42. Razis is commended for killing himself, the fact is not only related but commended also in these words, nobly, manfully; and this commendation doth plainly show that the Author thereof was not inspired of God, when the Donatists out of this book urged that it was lawful for them to kill themselves as Razis did. Augustine then was forced to acknowledge, that the authority of this book was uncertain and questionable, and proves it by the judgment 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 con • utation of the several Books of the Apocrypha, I commend to his reading that learned Treatise of D ^r Reynolds 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 Councils which lived the best and first 500 years after Christ, rejected the same books which we do. 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 Books in the general, is, that the third Council at Carthage, the Florentine council and that of Trent do approve the said Books to be Canonical, as also Augustine and Innocentius.

To which it may be answered, 1. That the Council of Carthage was but a Provincial Council, and therefore it cannot bind the whole world. Moreover in that Council 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 chief or universal Bishop, no not the Bishop of Rome; how should the Papists bind us with the authority of that Council with which they will not bind themselves? 2. The Latin Fathers judged these books fit to be read for example of life and instruction of manners; but not for confirmation of faith, or establishing any doctrine. 3. These Books are not Proto Canonical, truly and properly Canonical, inspired by God, containing the immediate and unchangeable truth of God, sanctified by him, and given to the Church to be a perfect rule of sound doctrine and good life; but Deutero-canonical or rather Ecclesiastical, as they are styled. In this sense Augustine and Innocentius are to be taken, when they reckon these Books among the Canonical. 4. No Council hath authority to define what Books are Canonical, what not, seeing Books truly Divine receive authority from God himself, and are to be esteemed of undoubted truth, although all the world should bark against them.

These two Councils are of too late standing to oppose against the other ancient Councils, which reject these Books. The co • ncell of Trent was gathered and kept against all Civil and Ecclesiastical right; neither was there any form of justice observed in it. 1. It was not kept in a lawful 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 Council matters were concluded, and the sentence passed, the adversary not being heard speak, nor so much as present; for the Protestants might not be admitted to hearing, neither could they obtain to propound their opinion in the Council, much less to avouch it by lawful reasoning. Sleidan fol. 29. and yet were condemned, against divine and human law; for they both forbid the condemning of any before he have lawful liberty granted him to plead for himself. 3. In that Council the accuser and Judge were the same: for the Pope did accuse the Protestants of heresy, he did convocate the Coucell, he by his Delegates was President and Moderator in it, and so together was Accuser, Judge and Witness; whereas the reformation of the Pope was the thing in question.

Lastly, all Councils ought to be free; but in this, Protestants might not propound their cause, nor defend it , neither might anything be proposed, but according to the mind of the Legates, or otherwise then they approved; no man had any voice in the Council but such as were sworn to the Pope. nothing was there determined which was not first concluded of at Rome by the Pope in the College of Cardinals, and sent from Rome to Trent; whereupon this Proverb arose, Spiritum Sanctum Roma p • r peram mitti Tridentum. The Holy Ghost came to Trent packed 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 honor to be bound with our Bibles, nor read in our Churches.

The Apocrypha was never received by the Church of the Israelites, before Christ his coming; nor of the Apostolic and Primitive Church, for more then 300 years after, as both Eusebius out of Origen, and the Council of Laodicea Can. 59. confirmed afterward by the sixth general council of Constantinople showeth for the Greek Church, and S ^t Jerome for the Latin.

CHAP. VI.

Of the Authentical edition of the Scripture.

NOw we must inquire which is the Authentical edition of holy Scriptures, it being necessary that this heavenly truth committed to writing, should be delivered in some form of words, and in some language which may be understood. Lawyers, from whom the use of the word Authentic seemeth borrowed, do call those instruments and writings authentic which have a certain and just authority in themselves.

A book or writing is authentic either by divine or human institution; those are by Divine appointment and institution authentical which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith, in as much as God himself doth approve thtm; by human institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves, and for the truth in them.

There is a great diversity of editions of holy Scripture; all cannot be simply and perpetually authentical, in of, and for themselves, without reference unto another, no more then many draughts of the same Lease or Deed, or copy of one pardon can be. Some amongst many are authentic, 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 principal Deeds: so, amongst this great variety of editions one or more ought to be as principal and authentical.

Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentic edition of Scripture; they say, that the edition of the Bible in Hebrew and Greek i • not authentical, but rather the vulgar Latin. We hold, that the vulgar Latin is very corrupt and false; that the Hebrew for the Old Testament, and the Greek for the new is the sincere and authentical 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 fountains.

The Tridentine Council thus decreeth, that in all sermons, readings, disputations, controversies, the vulgar Latin Translation should be taken for authentic before the Hebrew or Greek, and that no man should presume upon any occasion to reject it, or to appeal from it. When the Council of Trent saith the vulgar Latin is authentical, it compares it with other Latin Translations, not with the Hebrew. Muis.

Andradius (the chiefest of the Divines at the Council of Trent) thinketh that the Council of Trent did not mean either to condemn the Hebrew truth (as he calleth it) or to acquit the Latin Translation from all error, when they called it Authentical; but only that the Latin hath no such error 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 extol this Latin edition, and contend that it is not only far better than all the Latin versions, but then the Greek it sele, which is the Prototype.

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

We deny not that part of Daniel and Ezra which was written in the Chaldee dialect to be authentical, because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine truth should be originally written.

1. For the more credit of the stories, the Lord bringeth forth foreign Nations and their Chronicles for witnesses, least any of them should doubt of the truth thereof. 2. The Lord would have some part of those stories come to the knowledge of the Heathen, and it was requisite that the Chaldeans should know the sins and impieties of that Nation, and the judgments that should befall to testify unto all the truth of God; therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee tongue, that the Gentiles might take knowledge thereof; but the particular Histories of the coming of the Messias, of his Office and Kingdom, and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew tongue, as more especially concerning them. Likewise it pleased God for the better credit of the story, that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken; and therefore the Epistles and rescrips of the Kings are delivered in the Chaldee speech, as taken out of their public Acts and Records; and that the History in Daniel set forth in the Chaldee speech gaining him respect with the Chaldeans, might stir up the Jews to receive Daniel as a Prophet of God whom the Heathens admired. If there be any footsteps of the Chaldee and Arabic in Job as some learned say; we do not exclude them from authentic authority; for we say the whole Old Testament for the most part in Hebrew, and few parcels in Chaldee, are the authentic edition of the Old Testament.

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

The versions of the Scripture are either the Chaldee and Greek of the Old Testament, the Syriac and Arabic of the new, the Latin, Italian, French, and English of both Testaments.

All the versions of the sacred Scripture have so far divine authority as they agree with the original tongue; and to say that any Translation is pure and uncorrupt, and that the very fountains are muddy, is both a foolish and impions blasphemy. The tongue and dialect is but an accident, and as it were an argument of the Divine truth, which remains one and the same in all Idiomes; therefore the faith of the unlearned depends on God, not on men; although the Translations, by benefit of which they are brought to believe, be perfected by the labor of men. God's providence and care of the Church is such that he would never let it be long destitute of a fit Translation , which being published by learned men, and approved of by the Church, how ever it failed in some things, yet following the truth constantly in the more principal and necessary things, might be sufficient to all for wholesome instruction.

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

The Chaldee Edition of the Old Testament is not a Translation done word for word, but a Paraphrase, and so called; the Chaldee Paraphrase, by the Jews Targum, though some conceive that there is some kind of distinction (to speak accurately) between the Chaldee Paraphrase and Targum. Targum being a general word, signifying an Interpretation or Paraphrase, though it usually now by an excellency denoteth the Chaldee Paraphrase. There were three authors of it (as it is reported,) according to the threefold difference of the Hebrew books.

Rabbi Achilam or Aquila, who is vulgarly called Onkelos upon the five books of Moses; Rabbi Jonathan the son of Vziel upon the former and later Prophets; Rabbi Joseph coecus (or as some will a certain Anonymous) upon some of the Hagiographa. Those Paraphrases of Onkelos and Jonathan are the ancienter and certioris fidei; that upon the Hagiographa is far later and less certain, it being doubtful both who was the author, and in what age it was made. The common opinion concerning Onkelos and Jonathan is, that one wrote a little before Christ, the other a little after him. Cappel lib. 1. de punctorum Hebraieorum antiquitote cap. 1. Helvicus de Chaldaicis Paraphrasibus • . 2.

These Paraphrases among the Jews (saith Helvicus) sunt autoritatis plane aequalis ipsi Scripturae Hebraicae, neque 〈◊〉 habent illis contradicere. Quorunt Paraphrasin nemo doctus non suspicit, saith Cappel of Onkelos and Jonathan.

The use of them is very great, 1 to illustrate the Hebrew Text by circumstances or a more full explication of it. 2. To confirm the integrity of the Hebrew text, Gen. 3. 15. 3. In controversies against the Jews, In controversies Judaicis praecipuum robur obtinent, saith Helvicus Gen. 49. 10. The Chaldee Paraphrasts both of them most excellently expound the place, which themselves understood not: being like therein to Virgil's Bees, which make Honey for others, and not themselves. First, Onkelos interpreteth it in this manner: A Magistrate exercising authority of the house of Judah shall not depart, nor a Scribe of his posterity forever, till Christ come, to whom the Kingdom pertaineth, and him shall the people obey. The other called the Interpreter of Jerusalem, thus: Kings of the house of Judah shall not fail, neither skillful Law-teachers of his posterity, unto the time wherein the King Christ shall come: unto whom the Kingdom pertaineth, and all the Kingdoms of the Earth shall be subdued unto him. If Christ came when authority was gone, and authority went away at Jerusalem's fall, needs must one coming of Christ be referred to the overthrow of that City. The Talmundici and latter Rabbin's, Rabbi Sal. Jarchi, Rabbi Dav. Kimchi expound it of the Messiah, as Buxtorf shows.

There are many profitable explications in that Paraphase on the Pentateuch, but it is too late to be of authentic authority; and the other Chaldee Paraphrases (that excepted) are besprinkled with Jewish Fables and Thalmundique toys. The third Paraphrase hath not expounded all the Hagiographall Books. For there was never seen any Targum upon Chronicles, nor Daniel nor Ezra; peradventure because much of the Chronicles was expounded in the Books of the Kings, and a great part of Daniel and Ezra were written in Chaldee, that there was no need of a new Paraphase.

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

Cudworths discourse concerning the notion of the Lord's Supper. Chap 3.

The third Targum of the Pentateuch is named Jerosolymitanum, either from the City whence it came, or from the Tongue in which it was written. Schickardi Bechinath Happeros Schim.

CHAP. VII.

NOw I proceed to show that neither the translation of the Seventy, nor the vulgar Latin are anthenticall.

1. The Greek translation of the Old Testament, which is commonly ascribed to the Seventy Interpreters, is not Divinely inspired.

The chief Pillars of the Primitive Church ran into this error, whence sprung many other errors. The Greek Fathers, who were generally unskillful both in Hebrew and Latin (some few excepted) were the less to be blamed here, since they made use of no other Editions, therefore they more confidently affirmed their own to be Authentical. Augustine, Tertullian, and many of the Latin Fathers (whom divers Divines follow) ascribed too much to the Seventy Interpreters. Yet there was a controversy 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 err in anything, so that they may seem rather to be Prophets then Interpreters. Gretzer bestoweth a Prophetique spirit upon them, because they did so agree and absolved their task in so short a space of time, viz. in 72. days,

They are said to have been put a part in 72. celles, and to have all agreed in their translation, and the ruins thereof were (as is reported) shown a long time after at Alexandria. But Jerome and many of the * Papists held this to be a Fable of the 72 celles, since neither Aristaeus, who was a chief man about King Ptolemy, that set the 70 Interpreters on work, nor Jos • phus (who was most desirous of the honor of his Nation) maketh any mention thereof. And as touching the Interpreters themselves, Jerome saith, Aliud est vatem agere, aliud Interpretem. It is one thing to be a Prophet, another to be an Interpreter. And as for the translation, he saith, Germana illa & antiqua translatio corrupta & violata est.

That Ancient and true translation of the Septuagint, is corrupted and violated, which (as Jerome saith) was agreeable to the Hebrew, but so is not the Greek Copy now extant, which is full of corruptions, and seemeth to be a mixed and confused translation of many.

If the Seventy, as well as the Hebrew had been authentical, the Lord would have been careful to have kept it pure and uncorrupt unto our days, as well as he hath done the Hebrew. There is indeed a Greek Edition extant, which goeth under the name of the 70. but W • itaker saith that the true Seventy is lost, and that this which we now have is mixed and miserably corrupted. Danda 70 Interpretibus venia, ut hominibus; juxta Jacobi sententiam multa peceamus omnes. Hieron ad Pam • ch. The Apostles and Evangelists writing in Greek, often followed the version of the Septuagint then common amongst the Grecians; and cited it sometimes where there is a most manifest difference from the Hebrew Text but yet they did not always use that translation, which they would have done, if they had esteemed it Divine and Authentical.

Spanhemius Dub Evangel. parte 1a. Dub. 23. and Amama Antibarb. Bibl. l. 2. both think that conjecture of Heinsius (in his holy Aristarchus) very probable, viz. that the fable of the number, and consent of the Interpreters took its original from the 24. of Ex • dus. Hence (saith Henisius there) without doubt the History concerning Ptolemy, hence those famous celles which Jerome scoffs at, Hence that invention, that none of all that number differed in their Interpreations.

Therefore since that version when pure was but a human not Divine work, and proceeded from Interpreters not Prophets, it couldbe neither Authentical nor fide digna, any farther then it agreed with the Hebrew Text.

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

They are most bold in changing numbers without any reason, as Gen. 5. to Seth, Enos, Cainaan, Malaleel, they give each a 100 years beyond the Hebrew truth. In the 46 Chapter of Genesis for Seventy souls they say 75.

The Seventie read Prov. 8. 23 in the beginning God created me, for, in the beginning God possessed me, whether because they mistook the Hebrew word Chava for Cava, upon their likeness in the Hebrew Characters, or their translation was at the first 〈 in non-Latin alphabet 〉 possedit, possessed, and the Copies slipping in one letter, made it 〈 in non-Latin alphabet 〉 creavit, created, as Bellarmine after Zanchi thinketh.

2. The vulgar Edition is not authentical.

We are now come to show, that the vulgar Latin Edition is not authentical, a thing of itself manifest, but yet to be proved by some arguments, because our Adversaries stand upon it. Our arguments are these.

1. It was not Divinely inspired in respect of matter, form, speech, as the Hebrew of the Old Testament, and the Greek of the new were, but was translated by human endeavor, and therefore it is against both religion and reason to say it is authentical; a work of men cannot in perfection be equal with a work of God; for as Jerome saith aliud est esse vatem, aliud est esse Interpretem.

It is the office of an Interpreter, to translate the authentical Scripture, not to make his translation authentical; for both Jerome and every other Interpreter might err, so did not the Prophets and Apostles; the Council of Trent first decreed that this translation should be authentical, before it many learned Papists themselves did disallow that translation, as Paulus Brugensis, Valla, Engubinus, Isidorus Clarius, Jobannes Isaacus, Cajetan, Erasmus, Jacobus Faber, Ludovicus Vives, and divers others.

2. The vulgar translation doth oft change the sentence of the Holy Ghost; yea, it doth dangerously and heretically deprave the sense of holy Scripture, and translate senselessly many times, therefore it is not to be held authentical. Gen. 3. 15. ipsa for ipse viz. Christ, or ipsum viz. semen, which place it seemeth was corrupted Idolatrously to extol the praises of the Virgin Mary, and to prove her patronage and protection. This reading drew Bernard into this opinion, Maria abstulit opprobrium matris Evae, & patri pro matre satisfecit quod promittitur, Gen. 3. 15. ipsa conteret; & cui servanda est victoria nisi Mariae? Bern. See Bedels answer to Wadesworth's Letters Ch. 6.

Hoc conteret, Tremel, & alij, that is that same seed, rather he, viz. that one person. Hieron. Ipse c • nteret caput tuunt, so the Septuagint & our translation. Gen. 4. 13. Major est iniquitas mea quam ut veniam merear. a corrupt translation serving to countenance the error touching merit de congruo. In the Hebrew there is nothing which hath the least signification of merit; it should be translated ut feram vel sustineam, vel remissionem consequar. Translatio ista potest tolerari, sumatur mereri pro consequi ut saepissime olim apud veteres. Chamierus. Exod. 34. 29. v. The vulgar hath videbant faciem Mosis cornutam, for radiantem which the Hebrew word signifieth; the Seventie translate it (the Apostle Paul approving of it, 2 Cor. 3. 7. 10.) was glorified. This interpretation of the vulgar is reprehended by Valla, Vatablus, Arius Montanus, Steuchus, Cajetan, Ferus, Oleaster, Thomas Aquinas and Bellarmine himself de ecclesia triumphant l. 2. c. 4. which is also confirmed by the Text itself, for the Scripture witnesseth, that the people could not behold the face of Moses for the brightness thereof, Exod. 34. 30. and therefore his whole face, not the highest part of his forehead, or his head was covered with a veil 33. v. of that Chapter, 2 Cor. 3. 3.

Job. 5. 1. The vulgar Latin hath, voca ergo si est qui ti • i respondeat et ad aliquem sanctorum convertere, hence the Papists would prove invocation of Saints, whereas it should be translated voca quaeso, seu voca jam an sit qui respondeat, & ad queme Sanctis respicies? q.d. ad neminem. The vulgar makes it a simple speech without any interrogation; the meaning of Eliphaz is, q.d. Go to I pray thee, call or bid any one appear or come, that by his consent approves of thy opinion, try whether any one is of thy mind, which acknowledgest not that great calamities are inflicted by God for great sins, to which of the Saints that ever have lived or yet do live in the earth, wilt thou turn? by whose testimony thou shalt be helped in this thy complaint against God?

Psal. 2. 12. The vulgar hath Apprehendite disciplinam, apprehend discipline or instruction, whereas in the Hebrew it is Osculamini filium, kiss the son. Thus an evident place against the Jews for the second person in Trinity is obscured and overthrown, by the corrupt Latin Text. To say the sense is the same, is in vain; for an Interpreter ought not to change the words, and then say he hath kept the sense; neither is the sense of the words the same; who will say to kiss the Son is the same with lay hold of discipline? We must needs embrace the doctrine of Christ, if we acknowledge him to be our Messiah, but hence it doth not follow that these 2 are the same, for then all things which agree, should be one & the same, which will not stand. The Chaldee Paraphrast favoring that reading, doth it to defend the error of the denying the diety of the eternal Son of God.

Saepe Codices Hebraei magis Judaeos vexant quam Graeci, aut Latini. Certe in 2 Psal. Latini & Graeci habent: Apprehendite disciplinam, ne irascatur Dominus. ex quo nihil aperte contra Judae • s deduci potest: at in Hebraeo est 〈 in non-Latin alphabet 〉 Osculamini Filium ne irascatur, id est, reverentiam exhibete filio Dei ne ipse irascatur &c. qui locus est invictissimus contra Judaeos. Bellarminus de verbo Dei. l. 2. c. 2.

Psalmi videntur data opera versi in contumeliam Latini Sermons. Chamierus.

The vulgar Latin of the New Testament is no less corrupted then of the old.

Matth. 6. 11. The English Papists at Reims (who translated the New Testament into English, not out of the Greek Text, but out of the vulgar Latin) read, give us today our super-substantial bread, the Latin hath it panem super-substantialem for Quotidianum, daily bread. The Rhemists note upon the same is, by this bread so called here according to the Latin and Greek-word, we ask not only all necessary sustenance for the body; but much more all spiritual food. viz. the blessed Sacrament itself, which is Christ the true bread that came down from heaven, and the bread of life to us that eat his Body. Our Savior Christ which condemned vain repetition, and by a form of prayer provided against the same, is made here of the Jesuits to offend against his own rule: for that which is contained in the second Petition, they teach to be asked in the fourth. Secondly, they lodge in one Petition things of divers kinds, and far removed in nature, spiritual and corporeal, heavenly and earthly; yea, the creature and the creator. Thirdly, hence it should follow, that he taught them expressly to ask that which he had neither instituted, nor instructed them of, and whereof his Disciples were utterly Ignorant. Solomon, from whom our Savior seemeth to have taken this Petition, confirms that exposition of things tending to uphold this present life, Prov. 30. 8. Lechem Chukki the bread which is ordained for me. The Jesuits will never be able to justify the old interpreter, which translateth one word the same both in syllables and signification, in one place Supersubstantiall, and in another, viz. in Luke Quotidianum or Daily against which interpretation of his, he hath all antiquity before that translation, and some of the Papists themselves retained the words of Daily Bread.

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

The Syriac saith Panis indigentiae, vel sufficientiae nostrae.

Luke 1. 18. Plena gratia for gratis dilecta as Chrysostom renders it, Hail Mary full of grace, for freely beloved. The word signifieth not any grace or virtue inherent in one, but such a grace or favor as one freely vouchsafeth and showeth to another; the word retained by the Syriac in this place is Taibutha, and signifieth happiness, blessedness, goodness, bountifulness. Tremellius turneth it gratia which may and ought to be Englished favor, as the Greek word signifieth, and is expounded by the Angel, and the Virgin Mary themselves, the Angel adding in the same verse, the Lord is with 〈◊〉 , meaning by his special favor, and in v. 30. saying, she had found favor with God. The Virgin in her thankful song magnifying the mercy of God toward her, that he had so graciously looked on her in so mean estate, as to make her the Mother of her own Savior, after so marvelous a manner.

They foolishly salute her, who is removed from them by infinite space, and whom their Hail cannot profit, being in Heaven, as the salutation of the Angel did and might do, whilst she was here in the vale of misery. Their Alchemy also is ridiculous, to make that a Prayer unto her, which was a Prayer for her, to make it daily, that served in that kind, for one only time: to make it without calling which the Angel durst not do, unless he had been sent.

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

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

Heb. 11. 21 The vulgar hath, & Jacob adoravit fastigium virgae, the Rhemists adored the top of his rod. whereas the words are, he worshipped upon the top of his stasse, and not as they have falsely turned it; so also doth the Syrian Paraphrast read • t. The word 〈 in non-Latin alphabet 〉 used else-where in the New Testament for a walking staff, agreeth fitly unto Jacob, who being both old and sick, had need to stay himself thereupon, whilst he praised God. Joseph was no King, and therefore had no Scepter to fall down before. In the Hebrew, Gen. 47. for top we read head, which by a Metaphor, signifies the top, because the head is the end and highest part of man, and consequently of any thing else. And for staff we now read in the Hebrew, bed; which fell out, because the word mittah, there extant, pricked with other Vowels signifies a staff for in the Hebrew matteh is a staff, and mitteh a bed. The Septuagint whom the Apostle follows, read it matteh and so translated it staff, otherwise th • n w • now read it in the Hebrew Text. If we follow the Hebrew Text, as it is now extant, the sense 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.

Bez • speaking of the divers Latin translations of the New Testament only, he saith of the v • lgar Latin, that he followeth it for the most part, and preferreth it before all the rest, Maxim • ex parte, amplector & claeeris omnibus antepono. He speaks of the New Testament only, and of that Latin translation of the New Testament, in comparison of all other Latin translations which were before him, as Erasmus, Castalion, and such like.

These plac • s may serve to show that the vulgar Latin is corrupt, no Book being entire or free fron error. Isidore Clarius Brixianus (praef •• 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 Council of Trent 2 Popes have set forth this vulgar Edition diversely; which of these shall be received as authentical? How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do? it is a matter ordinary with them, and needless to be proved.

There is no Edition Ancienter then the Hebrew, if the Latin have been used a 1000 years in the Church, the Hebrew hath been used almost 3000 years; the Chaldee, Arbicke, Syriac, and Greek Editions also have been used above a 1000 years, and so should be authentic by the Papists argument.

Having spoken of the authority of the Scriptures, the Canonical Books, and the Authentical Editions; I now go on to treat of the end of the Scripture, its 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 enlarge my self.

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 learn to know, love and fear him, and so be blessed. The glory of God is the chief end of all things, Prov. 16. 4.

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

1. Intermediate, temporal edification, which is fitly referred to 5 principal 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 speak, I must not have an ear to hear. Hoc quia de scrip • uris non habet autoritatem, eadem facilitate contemuitur, qua probatur Hieron.

2. Reproof or Confutation, to refute all errors 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 Jews, 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 M • rcionites, Athanasius the Arians.

In comitijs Vindelicorum, cum episcopus Albertus aliquando legeret Biblia (referente Luthero in Sermon. Convival.) & interrogasset quidam e consiliarijs, quid libri hic • sset, nescio equidem (respondet) qualis sit liber, sed omnia quae in eo lego, nostrae religioni plane sunt contraria.

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

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

5. Comfort in all troubles, Psal. 19. 8 and 119. 50. and 92. the Greek▪ word for Gospel signifieth glad-tidings. The Promises are the Christians best Cordials; as God's 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 Eternal, John 5. 39. and 20. 31. 2 Tim. 3. 15. It will show us the right way of escaping hell and attaining Heaven. It will show us what to believe and practice, for our present and eternal happiness.

This was God's aim in causing the Scripture to be written, and we shall find it fully available and effectual 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 Certain.
• 3. The rule of faith and manners.
• 4. Necessary.
• 5. Pure and Holy.
• 6. Sufficient and Perfect.
• 7. Perspicuous and Plain.

1. It is of Divine Authority and so greater then all exception.

It is Divine.

1. In its efficient cause and Original, which is God the Father dictating, in his Son declaring and publishing, by his holy Spirit confirming and sealing it in the hearts of the faithful. He wrote the Decalogue immediately with his own finger, and Commanded the whole System, and all the parts of Scripture, to be written by his servants the Prophets and Apostles, as the public 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 godliness, certain, powerful, of venerable antiquity, joined with a sensible demonstration of the Spirit and Divine presence, and with many other things atte •• ing its divine authority.

Whence it follows, that the authority of the Holy Scriptures is.

1. Infallible, which expresseth the mind and will of God, to whom truth is essential and necessary.

2. Supreame and Independent into which at last all faith is resolved, from whi • h it is not lawful to appeal.

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

As God is I • hovah of himself, so is his word autoritative of it self, and is true and to be obeyed, whether thou think it Scripture or no. There is no higher authority for thee to appeal to, it is above opinions of men, conscience, and therefore it must determine all controversies.

2. It is true and certain, verity is affirmed of the Scriptures primarily, internally, and by reason of it self, which is called the truth of the object; which is an ab • olute and most perfect agreement of all things delivered in the Scripture, with the first truth or divine will, of which the Scripture is a symbol and lively Image, so that all things are delivered in it as the Holy Ghost hath dictated, whence those honorable titles are given to it, the Scripture is called a sure word: 2 Pet. 1. 19. Psal. 19. 7. the Scripture of truth, Dan. 10. ult. words of truth, Eccles. 12. 10. Yea, truth itself, John 17. 17. having the God of truth for the Author, Christ Jesus the truth for the witness, the Spirit of truth for the Composer of it, and it worketh truth in the hearts of those which hear it, 2 Pet. 2. 2. The Apostle prefers the Scripture, before the Revelation made by Ang • ls, Gal. 1. 8. Christ commends the certainty of it above all other sorts of Revelation, 1 Pet. 1. 19. above information from the dead, Luke 16. 31.

The word of God is not only true but eminently true, truth it self, prima veritas, and pura veritas.

The Scripture hath a twofold truth.

1. Of assertion, it containeth no error.

2. Of promise, there is no unfaithfulness in it.

The first truth refers to the matter which is signified, properly called truth or verity.

The second refers to the intention of the Speaker, which is properly called veracite or fidelity, the latter is implied, Psal. 19. thy Testimonies are sure, and so the sure mercies of David, the former is implied, in that the word is purer then Gold 7 times refined.

There are two signs of truth in the Scripture.

1. The particularity of it▪ it names particulars in genealogies, dolosus versatur in generalibus.

2. Impartiality toward friends and their adversaries; the most holy men have their faults described, they give due commendation to their adversaries.

The truth of Scripture is. 1. More then any human truth of sense or reason. 2. Above all natural reason, as the doctrine of the Trinity, the incarnation of Christ, justification by faith in Christ. 3. A truth which evidenceth itself. 4. The standard of all truth, nothing is true in doctrine or worship which is not agreeable to this.

3. The Scripture is the rule of faith and manners. It is termed Canonical generally by the Fathers of the word Canon, which signifieth a rule, because it contains a worthy rule of religion, faith and godliness • , according whereunto the building of the house of God must be sitted.

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

1. It is a perfect rule of faith and obedience and able to instruct us sufficiently in all points of faith or doctrinals, which we are bound to believe, and all good duties or practicals, which we are bound to practice. Whatsoever is needful to believe or to do to please God, and save our souls is to be found here; whatsoever is not here found, is not needful to believe and practice for felicity.

Christ proveth the resurrection of the dead, being an article of our faith against the Sadducees, Matth. 22. 32. and the use of the Sabbath, being a rule of life against the Pharisees, by an inference made from the Scripture, Matth. 12. 7.

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

It is a rule. 1. For faith. Jerome in his controversy with Helvidius saith, Credimus quia legimus, non credimus quia non legimus. We believe because we read, we do not believe because we do not read. Christ often saith, have ye not read, is it not written, what is written in the Law? Luke 10. 26. faith and the word of God must run parallel. This we first believe, when we do beleve (saith Tertullian) that we ought to believe nothing beyond Scripture. When we say all matters of doctrine and faith are contained in the Scripture, we understand as the Ancient Fathers did, not that all things are literally and verbally, contained in the Scripture, but that all are either expressed therein, or by necessary consequence may be drawn from thence. All controversies about religion are to be decided by the Scripture, Deut. 12. 32. and 4. 2. Josh. 1. 7. Franciscus de S • lis a Popish Bishop saith, the Gospel was honored so much, that it was brought into the Council, and set in the midst of them, and to determine matters of faith, as if Christ had been there.

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

It is a perfect not a partial and insufficient rule as the Papi •• s make it; as God is a perfect God, so his word is a perfect word if it be but a partial rule then it doth not perfectly direct, and he that should perfectly do the will of God revealed in Scripture, should not yet be perfect. Secondly, if the Scripture be a partial rule, then men are bound to be wise above that which is written, that is, above the Law and Gospel▪ Regula fidei debet esse adaequata fidei, aut regula non erit. Whitakerus.

1. All addition and detraction are forbidden to be made by any man to the word, Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8.

2. The Scripture is said to be perfect, to beget heavenly and saving wisdom, Psal. 19. 8. 2 Tim. 3 15, 16, 17.

3. Men in the matter of faith and Religion are sent to the Scripture only.

2. The Scripture is an Infallible rule, Luke 1. 4. of which thou hast had a full assent. Regularecte definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur.

3. It is a • ust rule.

Lastly, It is an universal and perpetual rule both in regard of time and person; ever since the Scripture hath been, it hath been the only rule, in the Old Testament, to the Law and the Testimony▪ in the new they confirmed all things by the old, it directs in every case. 2 To all persons, this is able to make a Minister, yea, a Council, a Church wise to salvation; to reform a young man whose lusts are unbridled, 119. 9. to order a King, 17 Deut. 29. 30.

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

Sol. The word of God is twofold. 1. Revealed, that preceded faith. 2. Written, that did not.

Though it be a rule, yet fir • t, it doth not exclude other Ministerial helps, as Prayer, Preaching, the knowledge of the tongues and the Ministry of the Church, these are means to use the rule and subordinate to it, we need no more rules. Therefore it is a vain and absurd question of the Papists, let a man be locked up in a Study with a Bible, what good will he get by it if he cannot read?

2. There must be reason and judgment to make use of it and apply it; judge what I say saith Paul, 1 Cor. 10. 15.

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

4. The Scripture is necessary.

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

1. For the brevity of man's life. See the 5. & the 11. Ch. of Gen. The Patriarchs were long lived before, and after the Flood to the times of Moses; they lived some centuries of years; therefore afterward the purity of the word could not fitly be preserved without writing. By writing we have the comfort of the holy word of God, which from writing receiveth his denomination, in being called Scripture: which is nothing else but writing .

2. That the Church might have a certain and true rule and Canon, whereby it might judge of all questions, doubts and controversies of Religion, Luke 1. 4. Every man's opinion else would have been a Bible, and every man's lust a Law.

3. That the faith of men in Christ which was to come, might the better be confirmed, when they should see that written before their eyes which was done by the Mess • as, and see all things that were fore-told of him verified in the event.

4. That the purity of God's worship might be preserved from corruption and the truth propagated among all Nations.

5. To take off excuses from men, that they did not know Rom. 10. 18. civil Laws are written and published that offenders may be excusable.

The Pen-men had a command from God. 1. A public and outward command, as Jeremiah 30. 2. and 36. 2 Moses. Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write. Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. & 21. 5. 2 an inward command by private inspiration and instinct, 2 Pet. 1. 21.

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

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

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

It is pure. 1. Formally in it self, there is no mixture of falsehood or error, no corruption or unsoundness at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure, John 15. 3. and 17. 17. Act. 20. 32. It begets grace, Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it, Act. 20. 32. Eph • s. 4. 11. 12.

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

In other Books some truth is taught, some good commended, some kind or part of happiness promised: But in the Inspired Oracles of God, all truth is taught, all goodness commanded, all happiness promised; nay, we may invert the words with Hugo de sancto victor, and say. Quicquid ibi docetur es • veritas, quicquid praecipitur bonitas, quicquid promittitur felicitas. All that is there taught is truth, all that is there commanded is goodness, all that is there promised is happiness.

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

Therefore the Scriptures should be preached, read and heard with holy affections, and should be reverently mentioned.

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

6. The Scripture is Perfect.

The perfection of the Scripture is considered 2 ways.

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

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

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

2. Of the Subject, for it hath all Essentiall parts, matter and form, and integral, Law and Gospel, and is wholly perfect, both

1. Absolutely, because for the substance, it eitheir expressly or Analogically contains the doctrine, concerning Faith and Manners, which is communicable and profitable for us to know, which may be proved also by induction, that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture.

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

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

2. As opposed to unwritten Traditions, all which it excludes by its sufficiency; but we do not understand by Traditions generally a Doctrine delivered in Word and Writing; but specially a Doctrine not written by Prophets or Apostles, whether Dogmatical, Historical▪ or Ceremonial; for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture; and those things which are out of, beside, or against the Scripture, do not bind the Conscience. 2. Historical, the Sayings and Deedes of Christ and the Apostles, are perfectly contained in the Scriptures, as many as su • fice us for our salvation, John 20. 30, 31. Those things which are delivered out of Scripture are to be esteemed man's writings, 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentialls, Substantials, and Fundam • ntals, generally contained in the Word of God; The accidentals, accessories, and circumstantials are free and mutable. If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it.

The perfection of the Scriptures is not,

First, Infinite and unlimited that is an incommunicable property of God; everything which is from another as the efficiente ause, is thereby limited both for the nature and qualities thereof.

Secondly, we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men, and by them delivered to the Church of what sort soever they were; for all the Sermons of the Prophets, of Christ and his Apostles, are not set down in so many words as they used in the speaking of them; for of twelve Apostles seven wrote nothing, which yet preached and did many things; neither are all the deeds of Christ and his Apostles written, for that is contradicted, John 20. 30. 31 & 21. 25. but we mean only a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument, according to which it perfectly comprehendeth all things which have been, are or shall be necessary for the salvation of the Church.

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

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

Fifthly, the holy Scripture doth sufficiently contain and deliver all Doctrines which are necessary for us to eternal salvation, both in respect of Faith and good works, and most of these it delivereth to us expressly and in so many words, and the rest by good and necessary consequence. The Baptism of Infants, and the consubstantiality of the Father and of the Son, are not in those words expressed in Scripture, yet is the truth of both clearly taught in Scripture, and by evident proof may thence be deduced; that Article of Christ's descent into Hell, totidem verbis is not in the Scripture, yet it may be deduced thence, Acts 2. We shall now lay down some propositions or Theoremes about the sufficiency of Scripture.

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

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

1. The knowledge of God and Christ is the sum of all things nec • ssary to salvation, John 17. 3. Col. 2. 2. but this knowledge was ever necessary. Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and enigmatically, we more clearly, distinctly and perspicuously, but yet they knew him and believed in him unto salvation as well as we, John 8. 56.

2. The Covenant of grace which God made with man is an everlasting Covenant, therein the Lord hath revealed himself to be one and unchangeable; as in nature so in will, Heb. 13. 8. Rom▪ 3. 29. showing that as God is one in nature, truth and constancy, and that as well toward the Gentiles as toward the Jews, so he would justify both the circumcision and uncircumcision, the Jew and the Gentile by one way of Religion; that is to say, through faith and belief in his Son Jesus Christ.

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

[ 3] The Word of God being uttered in old time sundry ways, was at length made known by writing; the Lord stirring up and by his holy Spirit inspiring his servants, to write his Will and Pleasure.

[ 4] So long as there was any truth in any Age, necessary to be more fully and clearly known then was already revealed in the Books of Moses, it pleased God to stir up holy men whom he Divinely inspired, and sufficiently furnished to make the Truth known unto the Church; thus after Moses during the time of the Law, the Lord raised up Prophets, who opened the perfect way of life unto the Church of the Old Testament more clearly, then it was before manifested in the Books of Moses, the time and Age of the Church requiring the same. The Church of the Jews in the several Ages thereof was sufficiently taught, and instructed in all things necessary to salvation by the writings of M • ses and the Prophets, which appears.

1. In that our Savior being asked of one what he should do that he might inherit eternal life, answered, what is written in the Law and Prophets, how Readest thou? Luke 10. 25, 26. and out of the Scripture he declared himself to be the Savior of the World, foretold and promised, Matthew 21. 44. & 26. 31. Luke 4 21. & 24, 25, 26, 27, 44 John 3. 14.

2. The answer of Abraham to the Rich man, sending his friends to Moses and the Prophets, showeth that they sufficed to instruct the faithful Jews in all things necessary to salvation, Luke 16. 29, 30. by them they might learn how to obtain Life and escape Death, when he saith, Let them hear them, he meaneth them only, as that place is meant, Mat. 17. 5.

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

5. The Prophets did expound the Law of God and speak more plainly, precisely and distinctly touching the coming of the Messias, then Moses did; but the last full and clear Will of God touching the salvation of man was not manifested by them; that was together, and at once to be published and taught by the Messias, who also at his coming did establish that order in the Church of God, which was to continue therein forever.

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

2. This was well known not only among the Jews, but also among the Samaritans, in so much that the woman of Samaria could say, I know when the Messias is come, he will tell us all things. John 4. 25.

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

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

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

6. All things necessary in that manner as we have spoken, were taught and inspired to the Apostles by our Savior Christ, and there were no new inspirations after their times; nor are we to expect further hereafter, which we prove

1. By places of Scripture, John 14. 26. he that teacheth all things, omitteth nothing; Christ said all things to his Apostles as appears, John 15. 15. and 17. 8. John 16. 13.

2. By reasons drawn from thence, 1. The plentiful pouring forth of the spirit was deferred till the glorifying of Christ; he being glorified, it was no longer to be delayed; Christ being exalted on the right hand of God, obtained the Spirit promised, and that was not according to measure, and poured the same in such abundance, as it could be poured forth and received by men, so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the Old Testament do teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the only Prophet, High Priest and King of his Church; there is no other Revelation promised, none other needful besides that which was made by him. Isaiah 11. 9. Act 3. 23. 24. Joel. 2. 23. Vide Mercerum in loc. therefore the last inspiration was made to the Apostles and none other to be expected. The doctrine of the Law and the Prophets did suffice to salvation; yet it did send the Fathers to expect somewhat more perfect. 1 Pet. 1. 10 but to the preaching of the Gospel nothing is to be added, we are not sent to wait for any clearer vision.

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

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

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

Or 8 ^th Proposition is, The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles, was by them committed to writing; the Holy Ghost giving them a commandment, and guiding their hands therein, that they could not err, so that the word preached and written by them is one in substance, both in respect of matter, which is the will and word of God, and inward form, viz. the divine truth immediately inspired, though different in the external form and manner of delivery.

Our 9 ^th Proposition is, that nothing is necessary to be known of Christians over and above that which is found in the Old Testament, which is not clearly and evidently contained in the Books of the Apostles and Evangelists.

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

There are 3 opinions, 1. Of the Papists who altogether deny it. 2. Of the Socinians which would have all things expressly contained in Scripture, and if it be not totidem verbis they reject it. 3. Of the Orthodox, who say it contains all things expressly or by consequence.

The express testimonies of Scripture, forbidding even Angels to add anything to those things which are commanded by the Lord, do prove the perfection of the Scripture, Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12, 13, 14. and 28. 58. Josh. 1. 7, 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written, 1. Cor. 4. 6. 2 Tim. 3. 15, 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture.

1. The Apostle teacheth, that the Scriptures are able to make a man wise to salvation: therefore there needeth no further counsel nor direction thereunto, but out of the Scriptures.

2▪ The Scriptures are able to make the man of God, that is the Minister of the word, perfect and complete unto every work of his Ministry, whether it be by teaching true doctrine, or confuting false, by exhorting and setting forward to that which is good, or dehorting from that which is evil.

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

We do not reason thus (as the Papists charge us) it is profitable, therefore it is sufficient; but because 1. The Scripture is profitable for all these ends (viz. to teach sound doctrine, to refute false opinions, to instruct in holy life, and correct ill manners) therefore it is sufficient; or it is profitable to all those functions of the Ministry, that a Minister of the Church may be perfect; therefore much • more for the people. Argumentum non nititur unica illa voice (utilis) sed toto sententiae camplexu. Chamierus. Hitherto of the perfection of the Scripture absolutely considered, now follows the sufficiency thereof in opposition to unwritten traditions or verities, as the Papists speak.

Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture.

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

2. We grant that the Apost • es living and preaching, and the Canon of the New Testament being not yet sealed, their Gospel delivered viva voice, was no less a rule of faith and worship, then the writings of Moses and the Prophets.

3. We do not reject all the traditions of the Church; for we embrace certain Historical and Ceremonial ones; but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions.

4. We call that an opinion of faith, to speak properly and strictly when a Proposition is revealed by God, which exceeds the capacity of nature, and is propounded to be believed, as necessary to be known to salvation. Fundamental opinions are those which by a usual 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 believed with a Theological faith if you look to the manner of revealing, as that the Sun is a great light, the Moon a less, Gen. 1. 16. that Rachel was beautiful, Leah blear-eyed.

The Papists do not cease to accuse the Scripture of imperfection and insufficiency, as not containing all things necessary to salvation. The Council 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 affirm 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, Mark 7. 5. Matth. 5. 21. for their errors 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 4 ^th do command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture; and because one Bishop in the Council of Trent refused this, he was excluded. In the mean space, they explain not what those traditions are which must be so regarded, none of them would ever give us a list and Catalogue of those Ordinances, which are to be defended by the authority of unwritten traditions, not of the word committed to writing; only they affirm in general, whatsoever they teach or do, which is not in the Scripture, that it is to be put into the number of Traditions unwritten. The cause of it self is manifest, that at their pleasure they might thrust what they would upon the Church, under the name of Traditions. Vide Whitak. de Script. 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 only Traditions. For (saith he) we may do well enough with Traditions though we had no Scripture; but could not do well enough with Scripture, though we had no Traditions.

Baldwin saith, a Testament may be either scriptum or nuncupativum, set down in writing or uttered by word of mouth. But a nuncupative Testament, or Will made by word of mouth without writing, must be proved by solemn witnesses. The solemn witnesses of Christ's 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 do contend for Traditions not written hotly and zealously, against the total perfection of the Scripture, that they might thrust upon us many points (by their own confession) not contained in Scripture; and usurp to themselves irrefragable authority in the Church, it shall not be amiss largely to consider of this matter: And 1. to inquire of the signification of the words Greek and Latin, which are translated Tradition; and then to come to the matter which is controverted between us and the Papists.

The Greek word signifying Tradition, 〈 in non-Latin alphabet 〉 , which in the New Testament is used only in these places Matth. 15. 2. 3. 6. Mark 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 Latin is rendered Traditio, Matth. 15. 2. 3. 6. Mark 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation (which seemeth to be but a bare translation of the vulgar Latin) doth wholly agree, using the word Tradition everywhere, 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 express it by the word traditio. In the English Geneva Bible, we translate it by the word instruction, tradition, calling men's 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 honorable conceit of them; and what we did herein, the signification of the word doth give us free liberty to do; in our last English Translation we use the word tradition, as often as the vulgar Latin or the Rhemists have done; not that we were driven by fear or shame to alter what was done before, but because we would cut off all occasion of carping at our translation, though never so unjust.

First we contend not about the name tradition, the word may lawfully be used, if the sense affixed thereto be lawful. 2. All traditions unwritten are not simply condemned by us. 3. The Apostles delivered by lively voice many observations dispensable, and alterable, according to the circumstances of time and persons, appertaining to order and comeliness; only we say that they were not of the substance of Religion, that they were not general concerning all Churches. 4. We receive the number and names of the authors of Books Divine and Canonical, as delivered by tradition; but the Divine truth of those Books is in itself 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 win credit of themselves, and yield sufficient satisfaction to all men of their divine truth, whence we judge the Church that receiveth them to be led by the Spirit of God; yet the number, authors, and integrity of the parts of those Books, we receive as delivered by tradition. 5. The continued practice of such things as are neither expressly contained in Scripture, nor the example of such practice expressly there delivered, though the grounds, reasons, and cause of the necessity of such practice be there contained, and the benefit and good that followeth of it, we receive upon tradition, though the thing it self we receive not for tradition. Of this sort is the Baptism of Infants, which may be named a Tradition, because it is not expressly delivered in Scripture, that the Apostles did Baptize Infants, nor any express precept there found that they should so do; yet is not this so received by bare and naked tradition, but that we find the Scripture to deliver unto us the ground of it.

Bellarmine and Maldonado both do confess that the Baptism of Infants may be proved by the Scripture; and therefore Maldonado concludes, nobis vero traditio non est. Bellarmine * (as Whitaker shows) contradicts himself; for first he saith, that the Baptism of Infants is an unwritten tradition, and after, that the Catholics can prove Baptism of Infants from the Scriptures.

To this head we may refer the observation of the Lord's day, the precept whereof is not found in Scripture, though the practice be. And if for that cause any shall name it a Tradition, we will not contend about the word, if he grant withal, that the example Apostolical hath the force of a Law, as implying a common equity concerning us no less then it did them.

If any man shall call the summary comprehension of the chief heads of Christian doctrine contained in the Creed, commonly called the Apostles Creed, a tradition, we will not contend about it. For although every part thereof be contained in Scripture; yet the orderly connection, & distinct explication of those principal Articles gathered into an Epitome, wherein are implied, and whence are inferred all conclusions Theological, is an Act human, not divine, and in that sense may be called a Tradition. But let it be noted withal, that we admit it not to have that credit as now it hath, to be the rule of faith; for this is the privilege of holy Scripture. The Creed it self was gathered out of Scripture, and is to be expounded by the Scripture; therefore it is not given to be a perfect Canon of faith and manners.

By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called, whether it be by lively voice or by writing. 2. In special it notes the word of God committed to writing, 1 Cor. 15. 3. 3. It signifies rites expressly contained in writing. Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles. 5. It signifieth that which is invented and delivered by men not immediately called. In Scripture Tradition is taken 1. in good part, for any rite or doctrine of God delivered to his Church either by word or writing, whether it concern faith and good works, or the external government of the Church. 2 Thess. 2. 15. 1 Cor. 11. 15. & 23. 2. In ill part, it noteth the vain idle and unwarrantable inventions of men, whether Doctrine or Rites, Matthew, 15. 3. Mark 7. 8, 9.

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

Reasons confirming the sufficiency of Scripture against Popish traditions.

1. The whole Church is founded upon the Doctrine of the Prophets and Apostles; which were not true if any doctrine was necessary to salvation not revealed by the Prophets and Apostles.

2. The Prophets, and Christ and his Apostles condemn Traditions, Isaiah 29. 13. Matthew 15. 3. 6. Col. 2. 8. Therefore they are not to be received; Christ opposeth the Commandment and Scriptures to Traditions, therefore he condemns Traditions not written.

If the Jews might not add to the Books of Moses, then much less may we add to the Canon of Scripture so much increased since.

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

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

John 20. ult. whence it is manifest that all necessary things may be found in Scripture, since full and perfect Faith ariseth from thence, which eternal salvation followeth.

Bellarmine saith, John speaks only of the miracles of Christ, that he wrote not all because those sufficed to persuade the World that Christ was the Son of God. Those words indeed in the 30 Verse are to be understood of Christ's Miracles, but those in the 31. Verse rather are to be generally interpreted; for the History only of the Miracles sufficeth not to obtain Faith or Life.

The question betwixt the Papists and us is, de ipsa doctrina tradita, non de tradendi modo, touching the substance of the Doctrine delivered, not of the manner of delivering it, and of Doctrine delivered as the Word of God, not of Rites and Ceremonies. They maintain that there be doctrinal Traditions, or Traditions containing Articles of Faith, and substantial matters of Divine worship and Religion, not found in the holy Scriptures, viz. Purgatory, Invocation of Saints, Adoration of Images, Papal Monarchy.

Bellarmine, (and before him Peresius,) distinguisheth Traditions both from the authors and the matter.

From the Authors, into Divine, Apostolical, and Ecclesiastical.

From the matter into those which are concerning Faith, and concerning Manners, into perpetual and temporal, universal and particular, necessary and free.

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

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

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

Traditions concerning Faith, as the perpetual Virginity of Mary the Mother of Christ, and that there are only four Gospels; of Manners, as the sign of the Cross made in the forehead, Fasts and Feastings to be observed on cetaine days.

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

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

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

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

Necessary Traditions, which are delivered in the form of a Precept, that Easter is to be celebrated on the Lord's Day.

Free, which are delivered in the form of counsel, as sprinkling of holy water.

Objection, The Scripture it not perfect with a perfection of parts, because many parts are either defective or excessive

1. Some labor wi • h a defect, as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan, which was the Son of Aph • xad, but it is reckoned in Luke in Christ's Genealogy, not in the Old Testament, therefore there is a defect.

Sol. Luke reckons it according to the vulgar opinion of the Jews, Junius in his paralels would have the fault to be in the Septuagint, whom Luke followed, not approving of their error, but yielding to the time, least the Gospel otherwise should have been prejudic • d; but Beza's opinion is rather to be approved of, that this word is inserted from the Ignorance of those who undertook to correct this Text, according to the translation of the Seventy Interpreters. For in an Ancient manuscript which Beza followed, this word Cainaan was not to be found, therefore he omitted it in his translation, and so hath our great English Bible.

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

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

The Papists arguments for Traditions answered.

Ob. Bellarmine saith, Religion was preserved for 2000 years from Adam to Moses only by Tradition; therefore the Scripture is not simply necessary.

Sol. By the like reason I might argue that Religion was long preserved not only without the Pope of Rome, but also without Baptism and the Lord's Supper, with the like institutions; therefore they are not simply necessary; yet none of ours hold the Scriptures simply necessary. Secondly, it is false that Religion was preserved all that while by ordinary Tradition only; for the living voice of God sounded most perpetually in the Church, and the doctrine of Religion was conveyed successivly from the Father to the Son; which living voice of God by little and little ceasing, writing afterward succeeded, and hath the same necessity now which God's living voice had before.

Ob. Whatsoever things are commended from Scripture are necessary, but so are Traditions, ergo they are necessary. Joh▪ 16. 12. I have yet many things to say unto you; but ye cannot bear them now; therefore (say they) the Lord spake many things which are not written.

Sol. 1. He saith not that he had many things to tell them, which he had not taught them before, but which they were not now so well capable of: for it appeareth that he taught them that which they understood not, and therefore they needed to be further taught of them by the holy Ghost, which should not teach them any new thing that Christ had not taught, but only make them understand that which they had been taught of our Savior Christ.

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

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

4. It hath been the practice of Heretics (as Augustine affirmeth) at all times to cover their dreams and phantasies, with this sentence of our Savior Christ. Lastly, if it be asked what were those grave and great mysteries, which the Apostles could not for their rudeness bear; they are forsooth Oil and Spittle in Baptism; Candles light at noon days (which was not in the darker time of the Law) Baptizing of Bels, and such like gue-gaws as the grossest and carnallest men are fittest to receive.

Ob. 2 Thess. 2. 15. Therefore Brethren, stand fast, and hold the Traditions which ye have been taught, whether by word, or our Epistle. From these words (say our Adversaries) it appears that all things were not written & nullum Papistae in Scriptures locum probabiliorem inveniunt, saith Whitaker.

The Heretics (say the Rhemists on this place) purposely, guilefully, and of ill conscience refrain in their translations, from the Ecclesiastical and most usual word Tradition, evermore when it is taken in good part, though it express most exactly the signification of the Greek word; but when it • oundeth in their fond fantasie again •• the Traditions of the Church (as indeed in true sense it never doth) there they use it most gladly. Here therefore and in the like pl • ces, that the reader may not so easily like of Traditions unwritten, here commended by the Apostle, they translate 〈◊〉 , • onstitutions, Ordinances, and what they can invent else, to hide the truth from the Rimple or unwarry Reader, whose translations have none other end, but to be guile such by art and conveighance.

Thus far the Rhemists.

Paul taught the Thessalonians some things by word of mouth, which he taught them not in his two Epistles which he wrote unto them; therefore he taught some doctrines which he wrote not, as if that Paul wrote no more Epistles then these two; whereby that which he taught not them in writing unto them, he taught them by writing unto others. Secondly, how followeth this argument? Paul wrote not all the doctrines of God unto the Thessalonians, therefore they are not all written in the Prophetical and Evangelical writings: whereas it is plainly testified, that the Old Testament containeth a perfect rule of the doctrine of salvation; the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament. Thirdly, it appeareth manifestly in the Acts, what was the sum of that which Paul taught the Thessalonians by word of mouth. For there it is witnessed, that Paul taught out of the Scriptures, that it behooved Christ to suffer and rise again from the dead, and that Jesus was Christ; this teaching then by word is there limited to the Scriptures of the Law and Prophets. Neither ought it to seem strange; that this was the sum of all which the Apostle taught at Thessalonica, where he tarried so small a while, when amongst the Corinthians (where he remained longest of any place, and consequently taught most) he showeth that he taught nothing but Christ and him crucified.

Fourthly, the Apostle himself, in this very place, calling (verse 14.) whatsoever he taught by word, or wrote by the name of the Gospel, doth declare evidently, that he taught nothing but that which is contained in Scripture, seeing the Apostle defineth the Gospel which he preached, to be that which is contained in the Scriptures.

Fifthly, That the Thessalonians had some part of Christian doctrine, delivered by word of mouth: that is, by the Apostles preaching at such time as he did write unto them, and some part by his Epistles, the Text enforceth us to grant. But that the Church at this day, or ever since the Testament was written, had any Tradition by word of mouth necessary to salvation, which was not contained in the Old and New Testament, we will never grant. The Papists do commonly abuse the name of Tradition, which signi • ieth properly a delivery, or a thing delivered for such a matter as is delivered only by word of mouth, and so received from hand to hand, that is, never put in writing, but hath his credit without the Holy Scripture of God, as the Jews had their Cabala, and the Scribes and the Pharisees their Traditions besides the Law of God. For the justifying of our translation, it is true, that we alter according to the circumstances of the place, especially considering that the word Tradition, which of it self is indifferent, as well to that which is written as to that which is not written, hath been of us and them, appropriated to note forth only unwritten constitutions, therefore we must needs avoid in such places as this, the word Traditions, (though our last translation useth it) where the simple might be deceived, to think that the Holy Ghost did over commend any such to the Church, which he would not have committed to writing in the holy Scriptures, and instead of the word so commonly taken (although it do not necessarily signify any such matter) we do use such words as do truly express the Apostles meaning, and the Greek word doth also signify; therefore we use these words Ordinances, or Instructions, Institutions, or the doctrine delivered, all which being of one or near sense, the Greek word 〈 in non-Latin alphabet 〉 doth signify, and the same doth Tradition signify if it be rightly understood.

Ob. 1 Tim. 6. 20. O Timothy, keep that which is committed to thy trust.

By the name of pledge (saith Bellarmine) not the Scripture, but the treasure of unwritten doctrine is understood. Depositum (say the Rhemisis) is the whole doctrine of Christianity, being taught by the Apostles, and delivered their successors.

Sol. Though other learned men interpret this pledge or gage to be the gift of the holy Ghost; yet we willingly acknowledge that it is to be understood of the doctrine of Christianity, as that which hath best ground both by circumstance of this, and conferrence of other places. Whence we infer, that the doctrine of truth is not the Churches d • crees, but the Lord's; given to the Church to keep only, wherewith the title of a pledge cannot stand, unless one may lay to pledge a thing in his own hands, since in Popery the Church her self maketh the doctrine, which her self taketh to pledge: Herein they handle it like a pledge, that they lock it up fast, where the people of God, for whose use it is given to be kept, cannot come unto it.

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

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

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

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

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

Although there were no decision of the other point out of the Scripture, yet would it not thence • ollow which the Jesuits pretend, that some necessary point of Christianity wanted the ground of holy Scripture, it being sufficient for us to know, that she was a Virgin when our Savior Christ was borne of her, as the Prophets did foretell. Yet (as Chamier saith well) we believe that she continued a Virgin all her life time, for in those things (saith he) which are not properly de fide, we hold the authority of the Church is great, if it contradict not Scripture, or produce no other absurdity. Vide Riveti Apologiam pro virgins Maria▪ l. 1. c. 15.

Helvidius would gather from those words, 1 Matth. 25. until, and first borne, that Mary after had Children by her husband: The word till doth not import so much. See Gen. 8. 7. and 28. 15. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture, which first opens the womb, whether other follow or no.

7. The Scripture is plain and Perspicuous.

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

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

1. In respect of it self, as appears.

1. In the things delivered, which although they seem obscure for their Ma • esty and dignity, yet they carry the light of truth before them, therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light. There are 2 things in God's revealed will, verbum rei, the word, and res verbi, the mystery. The Scriptures are hard if we look to the mystery, but not if we look to the word; as for example, the Scripture teacheth that there is one God in three persons, the words are plain and easy; every man understands them; but the mystery contained in those words passeth the reach of man; we may well discern these things to be so, though we cannot fully conceive how these should be so.

2. In the manner of delivering or kind of style, which is fitted to the things and persons; showing the greatest simplicity both in words, either proper or figurative; and in the clear sense and mos • perspicuous propriety of signification, viz. that one which is called literal and Grammatical.

2. In respect of us, because the Scripture is to us the principle, means and in •• rument of faith; every Principle ought to be by it self, and in its own nature known and most Intelligible, and there being 3 degrees of faith, knowledge, assent, and full assurance, these cannot consist without the perspicuity of the Scripture; the divine promises also of writing the Law in our heart, and concerning the spreading abroad, and clear light of the Gospel, should be to no purpose, if the Scriptures should not • e plain in things necessary to salvation.

All difficulty in understanding the Scripture ariseth not from the obscurity of it, but from the weakness of our understanding, corrupted by natural ignorance, or blinded by divine punishment and c • rse; therefore it no more follows from thence, that the Scripture cannot be an infallible and only rule of faith and life, (because some obscure things are found in it, not understood of all) then that the Books of Euclid are not perfect elements of Geometry, because there are some abstruse theoremes in them, which every vulgar Geometrician cannot demonstrate, or that Aristotle's Organon is not a perfect System of Logic, because a fresh Sophister understands not all its subtleties. More distinctly we say that the Scriptures are plain, and obscure in a threefold respect.

1. They are plain and easy to be understood by all men in Fundamentals, and the Special points necessary to salvation, as the Decalogue, the Apostles Creed, the Lord's Prayer, and the like; unless by those whose minds the God of this world hath blinded; if they be obscure in some less principal and circumstantial matters, there is need of interpretation, that the meaning may be more clearly unfolded.

2. A difference of persons is to be considered, either more generally, or more specially.

1. More generally, as they are elect and regenerate, or reprobate and unregenerate; to those the Scripture is plain and pe picuous; to whom alone it is destinated, and whose minds the Holy Ghost will enlighten by the Scripture. John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19. 7. Matth. 11. 5. and 25. 25. Psal. 9. 10. 12. 13. 14. Yet the flesh and unregenerate part in them puts in impediments, but that Ignorance is removed at last. Luke 8. 10 The reprobates continue involved in perpetual darkness and blinded with Ignorance, hypocrisy, covetousness, pride and contempt of divine learning, even seeing they see not Psal. 36. 3. Isaiah 29 9. Jer. 5. 21. Isaiah 6. 9. 2 Cor. 3. 14. there is a veil over their hearts, 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy, the Scriptures were not understood, because they preferred a lie before the love of the truth. 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they shown to the Scriptures and their authority.

2. More specially, the persons are distinguished according to the diversity

1. Of Conditions of life and vocations; for so, many places of Scripture are hard to this sort of men, which are more easy to another, neither is it required that all things be understood of all men; the knowledge of more places is necessary in a Minister, then in a Trades-man and Husbandman, yet it is an 〈◊〉 Rule to everyone in his Vocation.

2. Of capacities and wits, for everyone hath his measure of gifts; so among Ministers, some understan • the Word more obscurely, some more plainly, yet it is to all a perfect rule according to the measure of Gifts.

3 Of times, all things are not equally obscure or perspicuous to all ages, many things are better understood now then in times past; as the prophesies and predictions of Christ and the times of the Gospel, so in the Mysteries of the Revelation the exposition rather of moderne Interpreters then Fathers is to be received; because in our times not theirs, there is an accomplishment of those Prophesies, and many things were more clearly known by them in those days, the Ceremonies, and Types of Moses his Law were better perceived by the Jews then us.

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

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

The Fathers proved their opinions out of the Scriptures, therefore the Scriptures are more clear then the writings and commentaries of the Fathers.

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

We affirm that many places in the Scripture are very obscure, and that either from the obscurity of the things, as in the Prophesies of future things, the event must interpret them, as Daniel's Prophecies of the four Monarchies were in times past very dark, but easier since when all things were fulfilled; so the coming of Antichrist in the New Testament, drew the Fathers into divers opinions; so even yet there are many things obscure in the Revelation which are not accomplished. So those things which are spoken of the Messiah in the Old Testament are either not understood, or not fully without the new Testament. Sometimes the ambiguity of words breeds a difficulty, as I and the Fathers are one, the Arians understood it of a union of will, as when Christ prayed John 17. that the Disciples might be one. Hitherto may be referred those places which are to be understood allegorically, as the Canticles, the first Chapter of Ezekiel. 3. Some places are obscure from the ignorance of ancient Rites and Customs, as that place, 1 Cor. 15. 29. of Baptizing for the dead is diversely explained by interpreters, both old and new. There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custom of some who Baptized the living for the dead. Piscator & Bucane say the custom of the ancient Church is noted here, who Baptized Christians at the Graves, that so it might be a symbol of their belief and confession of the Resurrection of the Dead; Tarnovius proves that that rite was not in use in the Apostles time; Calvin interprets it of those who were Baptized, when they were ready to die; but Beza thinks by Baptizing is understood the 〈◊〉 of washing the bodies before the Burial. Andreas Hyperius showeth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae, Estius, and Dr. Hall on the hard places, of Scripture Divers rea • ons may be rendered, why God would have many things in the Scripture obscure and difficult.

1. To make us deligent both in Prayer to him, to open to us the meaning of the Scriptures, and likewise in Reading, Meditating, Searching and Comparing the Scriptures.

2. To remove disdain from us; we quickly slight those things that are easily.

3. That we might more prize Heavenly truths gotten with much labor.

4. To tame our arrogance and reprove our ignorance, John 16. 12.

5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine; therefore many a simple godly man understands more here then the great Rabbies.

6. That order might be kept in the Church, some to be Hearers, some Teachers and Expounders, by whose diligent search, and travel, the harder places may be opened to the people.

Hear the Lamb may wade, and the Elephant may swim, saith Gregory. The Scriptures have hath milk for Babes and strong meat for men, saith Austin.

It is a note of a learned Interpreter, that the benefit of knowing the prophecies concerning the Church, Christ before he was slain had it not so as He had after his death; it was the purchase of the Blood of Christ to have those things opened.

We do no • therefore hold, that the Scripture is every where so plain and evident, that it needs no interpration, as our adversaries do slander us, and here they fight with their own shadow. We confess, that the Lord in the Scriptures hath tempered hard and easy things together. But this we affirm against the Papists: first that all points of Faith necessary to salvation, and weigh • y matters p • rtaining to Religion are plainly set forth in the Scriptures. 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned, notwithstanding the hardness of some places, which in time also using the means they may come to the understanding of.

Therefore I migh save that labor in answering the Arguments of our adversaries, since they are of no force against us, not indeed touch our cause, proving only that some places in the Scripture are difficult which we deny not; But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture, and then refute their own Objections.

First, when we urge divers places to prove the Scripture to be a light the use of which is to dispel darkness, which it would not if it self were obscure.

Bellarmine answereth, that those places are not to be understood of all the Scripture, but only of the Commandments: and that these also are called a light, not because they are easily understood (although that be true) but because being understood and known they direct a man in working, 2. If it be understood of all the Scriptures, they are called light not because they are easily understood, but because they illustrate the mind when they are understood. But the Apostle Peter speaks not only of the precepts of the Decalogue, but of all the Scripture of the Old Testament: which if it be light, much more shall the Scripture of the New Testament, and therefore the whole body of Scriptures which the Christians now have, shall be light.

Secondly, that place 119. Psal. 130, doth not speak of the precepts alone, of thy words by which is signified the whole Scripture; in the 19 Psalm, David speaketh of the word of God in general, which he ador • eth with many titles, the Law or Doctrine of the Lord, the Testimony of the Lord, the Statutes of the Lord, the Precepts of the Lord, the Fear of the Lord, it is so called metonymically because it teacheth us the Fear and Reverence of the Lord, he saith this Doctrine is perfect, converts the soul, and makes wise the simple, therefore he understands the whole Scripture the mistress of true and perfect wisdom. Secondly, it is called a light because it hath light i • it self, and because it il • ightneth others unless they be quite blind or willingly turn away their eyes from this light.

Thirdly, if the Commandments be easy, the rest of the Scriptures is likewise as the Prophets and Historical Books, being but commentaries and expositions of the Decalogue.

That evasion of the Papists will not serve their turns, that the Scripture is a light in it self, but not quoad nos (as if the Scripture were a light under the bushel) for that the Scripture is light effective as well as formaliter, appears by the addition, giving understanding to the simple. It was a smart answer, which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity, and now revolted; when she pretended the hardness of the Scripture; why, said he Madam, what can be more plain then Thou shall not commit adultery?

The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture.

2 Pet. 3. 16. Peter saith there, that in the Epistles of Paul there are 〈 in non-Latin alphabet 〉 some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures unto their own destruction.

First, Peter re • traineth the difficulty of Paul's writings to that point himself presently wrote of, touching the end of the World; therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest.

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

Thirdly, the understanding of the Scriptures d • pendeth not principally on the sharpness of men's wits, or their learning, but on the Spirit of God which is given to the simple that humbly seek it by Prayer; therefore though the whole Scripture were hard to be understood, yet that is no good cause to bereave the people of God from reading of his word.

Fourthly, Peter assigning the true cause of error and abuse of the Scripture, to be the unstability and unlearnednesse of such as deal with them, cannot thereby be understood to speak that of the body of the Church and of the people.

Laurentius in his Book intitled, S. Apostolus 〈 in non-Latin alphabet 〉 , hoc est, explieatio locorum difficilium in Epistolis Paulinis, reckons up 40 hard places in Paul's Epistles.

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

They say the Scriptures are difficult also in the manner of writing as well as in the matter, for which they allege Psal. 119. 18. the Evnuch, and Luke 24. 45. also the divers expositions of old and New writers.

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

The like answer serveth for the place of Luke 24. 45. for by that abuse of the place, they may wring the reading of the Scriptures from all men▪ even Ministers or the word commanded to attend the reading of them, since they of whom they say that they understood not the Scriptures, were Ministers of the word, and that in the highest and most excellent degree of Ministry in the world, which was the Apos • leship. The cause o • want of understanding then was this, the Spirit of God was not given because Christ was not glorified, which can have now no place▪ Besides that, in saying they understood not the Scriptures concerning the suffering and glory of Christ, it must needs be understood comparatively that they did not clearly▪ paricularly, and sufficiently know them. For that place in the 8 ^th of the Acts, it is to be understood comparatively, viz. that a man faithful and already gained to the truth, as this Eunuch was, cannot understand the Scriptures by the bare reading of them, so well and thoroughly as when he hath one to expound them. The Lord which helped the endeavor of the Eunuch searching the Scriptures by sending of Philip, will never suffer those which seek him in careful reading of his word, to go away ashamed without finding that which they seek for, in directing unto him some lawful & sufficient ministry to instruct him by. The mystery of the Gospel then (indeed) fulfilled, remained notwithstanding unpublished to the world by the Apostles, which is now by their preaching and writings laid open and made more manifest. The Eunuch which professed that he could not understand the Scripture without an Interpreter, did notwithstanding busy himself in reading of it.

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

That was a witty speech of Maldonates on Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset.

Secondly, These Commentaries are published, that the Scriptures may better and more easiely be understood.

3. The Papists confess that the Articles of the Apostles Creed being necessary for all, are easy; Yet there are many commentaries of the Ancients upon the Creed, as Ruffinus, Augustine, Cyril, Chrysostom, Chrysologus; and of Papists also.

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

CHAP. IX.

Of the Interpretation of Scripture.

THis question divides it self into 3 parts.

First, concerning the divers senses of the Scripture.

Secondly, to whom the chief authority to expound Scripture is committed.

Thirdly, what means must be used in the interpretation of Scripture.

1. Of the divers senses of Scripture.

The Interpretation of Scripture is 2 fold.

One of the words, which is called version or Translation, this hath been handled already.

2. Of things which is called explication, the finding out of the meaning of any place, which is more Theological the other being rather Grammatical. And this signification of the thing they commonly call the sense Nehem. 8. 9. Interpreting Scripture is 1. Ancient, Nehem. 8. 8. 2. Honorable, Mark 4. 34.

The Scripture hath often two senses, one of which the latter Divines call Literall, Grammatical, or Historical, another mystical or Spiritual.

The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand. The right expounding of Scripture consists in 2 things. 1. In giving the right sense. 2. In a right application of the same 1. Cor. 14. 3.

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

The mystical of spiritual sense is that in which the thing expressed in the literal sense signifieth another thing in a mystery, for the shadowing out of which it was used by God. The waters of the Flood, with which the Ark was upheld signified Baptism, by which the Church is saved under the new Covenant, as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passover unto the Lord, is spoken figuratively, the other words properly. The mystical sense is, the bones of Christ were no more broken then of the Paschal Lamb, which did signify Christ.

The Papists say the literal sense is that which is gathered immediately out of the words, the spiritual which hath another reference then to that which the words do properly signify. The last they subdivide into Allegorical, Tropologicall, Anagogical, they say that the Scripture beside the literal sense, may have these also.

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

Tropologicall when the words and deeds are referred to signify something which belongs to manners; as Paul 1 Cor. 9 teacheth from that place, Deut. 25. thou shalt not muzzle the mouth of the Ox that treadeth out the Corn; that things necessary are to be allowed to Pastors.

Anagogigall, when words or deeds are referred to signify eternal life as Psal. 94. I sware unto them they shauld not enter into my rest, this is literally understood of the rest in Can • an, but applied by Paul 4 Heb to life eternal.

Becanus saith, as there are 3 Theological virtues, Faith, Hope and Charity, so there are 3 mystical senses. The allegorical answers to faith, the Anagogical to hope, the Moral to Charity. Jerome (saith he) excelled in the literal sense, Ambrose in the Allegorical, Augustine in the Anagogical, Gregory in the Moral.

The Papists err three ways in this Subject.

1. In that description, which they make of the literal sense.

2. In that they hold there are divers literal senses of one place.

3. In their division of the mystical sense into Allegorical, Tropologicall, Anagogical.

First, that is false which Bellarmine saith, Literalis sensus est quem verba immediate prae se ferunt. What then shall the literal sense of those words be Psal. 91. 13. Let them show the Lion which Christ did tread o • , and what shall be the literal sense of those places, Isaiah 11. 6, 7, 8. and 65. ult. And what literal sense shall those words of Christ have, Matth 5. 29. Origen (though otherwise he allegorized much) interpreted that place according to the letter, but foolishly. That therefore is rather the literal sen • e which ariseth from the words, whether properly or figuratively taken; as for example, this is the literal sense of those words, the Seed of the woman shall break the Serpents head, viz. Christ shall over come Satan and subdue all his force and power, although the Devil neither be a Serpent nor hath a head.

2. We hold that there is but one true proper and genuine sense of Scripture viz. the literal or Grammatical, whether it arise from the words properly taken, or figuratively understood, or both. For that there should be divers literal senses of one and the same place, is against the truth, the Text and reason.

1. The truth, because of one and an Individual thing there is one constant truth and not various; verum & unum convertuntur.

2. The Text, because it draweth away from its one true sense.

3. And lastly reason, because this is the chiefest reason in explaining the Text, that the true literal sense of it may be found out.

The literal sense then can be but one in one place, though a man may draw sundry consequences à contrarijs, à similibus.

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

Haec nominum curiosa distinctio, ex Scholarum potius morosiuscula diligentia, quam ex ulla eorum vocabulorum necessitate, Itaque Salmero agnoscit esse quid novum, & à p • sterioribus patribus tr • ditum. Chamierus tomo de Sensu Literali & mystico. l. 15. C. 1. Galat. 4. the Apostle saith not that there is a double sense; but that it may be Allegorically applied, which is Historically set down. There is then but one sense of the place; part whereof consisteth in the Story, part in the Allegory: So that the whole sense is contained in them both.

So for the second example of the Tropologicall: there is not a twofold sense of that place, but one general sense, that as the mouth of the Ox was not to be muzzled, so the Minister of the Gospel must be provided for. Likewise of the Anagogical kind: it is not one sense to understand the rest of C • naan, another the Kindome of God: but there is one whole sense, that as they for their Idolatry were deprived of the Land of promise, so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven. So we conclude that those are not divers senses, but one sense diversely applied.

The literal sense is the only sense of the place, because out of that sense only may an argument strongly be framed: wherefore seeing Allegories and Tropes do no: conclude, they are not the senses of the place; and Allegories devised beside the sense prove not, though they may illustrate. It is manifest that is always the sense of the holy Ghost, which is drawn from the very words. But we are not so certain concerning any mystical sense, unless when the holy Ghost himself teacheth us; as for example, it is written 11. Hosea 1. Out of Egypt have I called my Son and Exod. 12. 46. Ye shall not break a bone of him. It is evident that the first place is understood of the people of Israel, the latter of the Paschal Lamb. Who durst have applied those things to Christ, unless the Holy Ghost had first done it, and declared his mind and meaning to us? viz. that son in the first place doth not only signify the people of Israel, but Christ also, and by bone in the latter place, not only the bone of that Lamb but of Christ also is understood.

Secondly, To whom the chief authority to expound Scripture is committed.

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

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

The Ministry of judgment the Lord hath given to his Church 1 Cor. 2. 15. and 10. 15. 1 John 4. 1. Act. 15, 16 2 Cor. 14. 29. 31. 32. but the Sovereignty of judgment he hath reserved to himself.

The Holy Ghost is the Judge, and the Scripture is the sentence or definitive decree.

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

Arguments brought by the Papists for their opinion.

Ob. 1. They object that place, Exod. 18. 13. 26.

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

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

Sol. Here the Civil Magistrate and the Judge are joined together, as v. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters, the Emperor ought to be as well in Civil. 2. The Pope doth not hold the same place among Christians, that the High Priest did among the Jews. For he was the chiefest, having all the rest of the Priests subject to him; but the Pope is one amongst all, having Collegues, many Bishops as at first, or a few Patriarchs as after.

Ob. 3. Eccles. 12. 11. If the chief Pastor in the Old Testament had such authority, much more the chief 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 Shepherd for our souls.

Ob. Matth. 16. 19. Christ saith to Peter, to the • will I give the Keys of the Kingdom of Heaven; therefore the Pope hath authority to expound Scripture.

Sol. First, by the Keys here is meant Commission to preach the Gospel; not authority of interpreting the Scriptures. When the Gospel is preached, the Kingdom of heaven is opened to the believers, and shut to the unbelievers.

2. That authority of the Keys was not committed to Peter only, but to the other Apostles also, Matth. 28. 18. 19.

There is a twofold judgment, 1. Of discretion, 1 Cor. 10. 15. 2. Of authority, as the Parllament judgeth Capitall crimes. If the Papists understand the word Judge to • ignifie Discerning (as when we judge of meats by the taste)▪ every faithful person ought to pray unto God for grace to judge, to discern, and to know the true sense of the Scripture. But if by judging, they understand to pronounce decrees, definitive and infallible judgments, touching the sense of the Scriptures, thereby to bind other men's consciences; there is no man in the world that hath that power. See Moulin • Buckler of Faith. We have a more compendious way, to come to the understanding of the Scripture. It were too long when we doubt of any place, to stay till we have the general consent of the Pastors of the Church, or to expect a general counsel or to go up to Rome. But the word of God is amongst us; the Scriptures themselves, and the Spirit of God opening our hearts, do teach us how to understand them. And yet we say not (as the Papists falsely charge us) that we allow every private man's interpretation of Scripture, refusing the judgment 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 prophesy of the Scripture is of any private interpretation. Stapleton saith, interpretation is private, either ration personae when the man is private, or ration medij when it is not taken out of the context and circumstances, or ration finis when it is for a false end. Now private interpretation in regard of the person, if it be public in regard of the means, is not forbidden; for it is lawful for one man with Scripture toti resistor mundo, saith the Gloss of the Canon-Law; the meaning of this place is, that the Prophets were no Interpreters or Messengers of their own minds but God's. The Catholics hold (saith Chamier) meaning still by that Title the Protestants) that the Scripture is to be interpreted by private labor and industry, viz. of Augustine, Jerome, Chrysostom, but not in a private sense, that is in a sense arising from the brain of the Interpreter.

It is true (saith Cartwright against the Rhemists) that the Scriptures cannot be expounded of every private Spirit, nor (which is more) of any private spirit, nor yet of all private spirits together; but only of those which are inspired of God, viz. the Prophets and Apostles, which are here opposed unto private Interpretation. And therefore it is evident that the exposition of the Scripture, ought not to be fetched from Ecclesiastical either Fathers or Councils, which speak not by inspiration, but from the Scriptures themselves; what he meaneth, he declareth in the next verse, where he showeth 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 only. On the other side that interpretation which is not brought from thence, although it have the allowance of whole General Counsels, is but private.

This is a principal meaning of our Savior 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 only upon Christ and upon God.

Our reasons by which we prove, that the chiefest judgment 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 only hath power to beget faith, that only hath the chiefest authority of interpreting Scripture, and of determining all controversies concerning faith and religion; but the Scriptures only, and the Holy Ghost have this force, Rom. 10. 17. the Holy Ghost only can infuse saving faith into our hearts, which is called by the Schoolmen infusa fides. The faith which we have from the Church is acquired, and sufficeth not to a certain persuasion.

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 faithful.

3. Christ himself makes the Scripture a Judge, John 12. 48. and still appealed to it.

4. Although the Fathers were men endued of God with excellent gifts, and brought no small light to understanding of the Scriptures: yet learned men in our days 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 show 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 everyone 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 Shepherd, Augustine, Chrysostom, Jerome, Cyril, 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 go clean contrary to the greatest part of the Fathers: For they divide the Commandments as we do, but the Papists make the two first one, and the tenth two. 2. They have no Father to countenance them in this, but Augustine.

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

The Fathers were given too much to allegorizing, Cajetan therefore in the Preface of his Commentaries upon the Books of Moses saith, that the exposition of the Scripture is not tied by God to the sense of the Fathers; therefore he admonisheth his readers not to take it ill if he sometime dissent from the stream of the Fathers.

4. The doctrine of the Church must be examined by the Scriptures, Act. 17. 11. If Paul's doctrine, much more may the decrees of the Pope, Church, Councils be examined by the Scriptures.

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

6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation.

3. What means must be used in the interpretation of Scripture.

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

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

First, the teachers must Pray earnestly to God for his spirit to enlighten them, Matth. 7. 7. 8, 9. Rom. 15. The Scriptures are understood by that spirit that dictated them.

Secondly, The Pastors and teachers of the Church, must diligently and painfully study the Scriptures, giving themselves to read, compare place with place John 5. 39. search the Scriptures, it is a metaphor taken from such as search for Gold and Silver Oare in the earth, who will search and sift and break every clod to find out the Gold. Solomon useth the same metaphor, Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence is often expressed in Scripture in the Old Testament, by the phrase of meditating in the word, Josh. 1. 8. Psal. 1. 2.

Thirdly, they must labor for a competent knowledge in the original tongues the Hebrew and Greek, in which the Scripture was written, that so they may consult with the Hebrew Text in the old, and the Greek in the New Testament; and see with their own, not another's eyes.

4. They should likewise be expert in all the liberal Arts, especially in Grammar, Logic, Rhetoric, general Philosophy, and History. All the Treasures of wisdom and knowledge are hid in the Scriptures, the treasures of natural Philosophy in Genesis, of Moral Philosophy in Exodus, Deuteronomy, and Ecclesiastes, of the Politicks in the Judicials of Moses, and the Proverbs of Solomon, of Poetry in the Psalms, of History in the Books of Chronicles, Judges and Kings; the Mathematickes in the dimensions of the Ark, of the Temple, of the Metaphysics in the Books of the Prophets and Apocalypse.

5. They must consider.

1. The several words. 2. The Phrases.

In the several words, they must consider.

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

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

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

2. Of Concordances some much extol Buxtorfe for the Hebrew, Kirchers is a very useful one both for the Hebrew and the Septuagint, Stephanus for the Greek is the best. Cottons Concordance (as it is now enlarged by Newman,) is esteemed the best for the English.

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

They must,

1. Consider the Text exactly in it self, the Grammar of it must be sifted, the nature of every word by itself and the alteration it admits in diversity of construction. 2. The Rhetoric, whether any word leaving the proper signification receiveth a borrowed. 3. Above all the Logic, as to know what he proveth and by what. 2. Compare parallel places and obscurer with plainer. To interpret that place, this is my body, make use of that other, The Bread which we break, is the Communion of the body of Christ, because both places are not only concerning the Eucharist, but also one and the same kind.

3. Make use of Paraphrases and versions among which the Chaldee and the Septuagint for the Old Testament, the Syriac and the Arabic for the new excel.

For the knowledge of the phrase, they must proceed the same way; and to understand the better both the words and phrases, they must diligently consider of the scope and circumstances of the place, as the coherence of that which went before with that which follows after, and of the matter whereof it doth entreat.

All expositions ought to agree with the Analogy of faith, Rom. 12. 6.

Analogy is eitherof faith comprehended in the Doctrine of the Creed L. P. Command. Sac. and gathered out of evident places of Scripture, or of the Text, by the coherence of antecedentia & consequentia, by the propriety of the phrase.

6. The Jewish expositors, the Ancient Fathers, and other Interpreters Ancient and Moderne Popish and Protestant, are useful for the right understanding of the Scripture, if they be read with judgment.

Not many but a few, and those the best commentaries are to be consulted with, of the Hebrew Interpretes and Rabbins? two were most learned R. David Kimbi and Rabbi Ibn Ezra, saith Dr. Rainolds.

The pure Masters of the Hebrews (saith Mayerus in Philologia Sacra) are specially Maimonides, Rabbi David Kimchi, wise Ibn Ezra, Rabbi Solomon Jarchi, although the last two much favor Talmudicall dreams.

The Cabalists and many of the Rabbin's are very fabulous, and men in a burning fever cannot dream of things more ridiculous, then some of the Rabbin's have seriously written and taught, saith Muis against Morinus. Vide Spanhem Dub. Evangel. parte tertia. Dub. 21. & Dub 129. Glass. Philol. Sac l. 2. partem primam. Tract. 1. Talmud liber fabulosissimus. Chamier.

Abarbanel hath done well of the greatest part of the Old Testament. Scriptor famosissimus, saith Buxtorfe of him in Decalogo. Yet he was unknown (it seems) to Mercer and Drusius, for neither of them mention him.

The Jews say of Rabbi Moses Ben-Maymon, that from Moses to Moses, there arose not such a Moses. He was the first of the Rabbin's that ceased to doat. Maimonides antiquus & celeberrimus inter Judaeos Scriptor. Cappel de Literis Ebr. Mr. Gregory stiles him the very learned Maimon.

The Church of God is much beholding to the Hebrew Rabbin's, being great helps unto us for understanding holy Scripture in many places, as well of the New Testament as the Old.

2. The Fathers, Doctors scil. probati antiquae ecclesiae qui scriptis suis fidem illustrarunt, as Voetius speaks.

For the Fathers, Jerome among the Latins, and Origen among the Greeks were learned in the Hebrew saith Chamier.

Jerome was the chiefest among them, for skill in the Hebrew, Chaldee, Greek, Latin tongue and the most diligent searcher of the Jewish affairs, he spared no labor, cost, nor time, that he might attain to skill in that tongue. He made use of the Jews for that purpose, and the skillfullest amongst them. Whose labor he purchased with a great deal of Money, this he often witnesseth of himself, 5 times saith Morinus he made use of them.

That one labor of his deserveth eternal praise, that he translated the Scripture out of the Hebrew, into Latin.

That was a most laborious work of Origen's in gathering together divers Editions of Scripture. 1. The Greek of Aquila Symmachus, the Septuagint and Theodosion into one Volume distinguished by 4 Columns, called Tetrapla, to which he after added 2 more, one in Hebrew, the other in Greek Characters, and called it his Hexapla; at last he joined two other Editions, and then called it Octapla; by them one might have compared the several Greek Editions together, and with the Hebrew Text.

It was said of him, Vbi been nemo melius, Vbi male nemo pejus.

Quod attinet ad. Originem, mea certe nihil interest, quid ill senserit: quem scio Theologum fuisse audaciorem, quam saniorem. Chamierus.

Salmasius, Whitaker, Sixtus Senensis and others say Origen was skillful in the Hebrew. He wrote so many Books, that Jerome saith, Quis nostrum tanta potest legere, quanta ill conscripsit?

Vir tantae fuit eruditionis & in genij, ut ei parem doctissima Greece faelicissim • rum ingeniorum parens, nunquam habuerit. Sixtus Senensis Bibliothecae sanctae l. quarto.

He saith much more there in his commendation. Tantum in scripturas divinas habuerit studium, ut etiam. Haebraeam linguam contra aetatis gentisque suae naturam edisceret. Hieronymus de viris illustribus.

Agustine for the Latin Church, and Golden-mouthed Chrysosostome for the Greek Church, were most famous. He is abridged by Theophylact. A Father so Ancient, so learned, so godly, so skillful in the Scriptures saith Rainolds of Chrys • stome, Agustine for disputations, Jerome for the tongues, Gregory for Morals.

Augustine,

Vir supra omnes, qui ante eum & post eum huc usque fuerunt mortals, admirably ingenij acumine praeditus, omnibus liberalibus disciplinis instructus, Divinis scriptures longe omnium eruditissimus, & in earum explanation ultra, quam dici queat, incomparably subtilitate sublimis, omnes Latinae ecclesiae scriptores scribendi labor, & lucubrationum multitudine superavit. Sixtus Senensis Biblioth. Sanct. lib. quarto.

Subtilissimus Pat • um Augustinus Dr. Prideaux lection quarta.

Gregory Nazianzen for his excellency in divine knowledge was surnamed the Divine.

Irenaeus (saith Cappel) was almost the ancientest of all the Fathers whose genuine writings are extant. He was Polycarpus his Disciple.

Tertullian was one of the Latin Fathers most Ancient, and very near the Apostles, flourishing in the reign of Severus the Emperor, about 200 years after Christ's Birth, and not past one hundred after the death of John the Evangelist. Jerome being urged with his authority, said De Tertulliano nihil aliud respond • o, quamecclesiae hominem illum non fuisse.

In Greece celebres agnosco Patres, Clementem, Athanasium, Cyrillum, & Damascenum. Montacutius Analect. Eccles. exercit. 1. Sect. 6.

Cyprian the Martyr was of great authority amongst all for his holiness of life. He was so diligent a reader of Tertullian, that he intermitted no day, but would call to have his Master (meaning Tertullian) given him. Doctor Hall calls Lactantius the Christian Cicero Jerome calls him eloquentiae Tullianae Flievium. Epist. ad Paul. tom. 1. and Mr. Selden de Dis Syris calls him Politissimum Patrum.

Sententious Tertullian, grave Cyprian, resolute Jerome, * flowing Chrysostom, divine Ambrose, devout Bernard, heavenly Augustine. Bish. Hals 4 ^th Decade of Epist. Epist. third. One saith, he that looks upon the Fathers works would think they did nothing but write, he that looks on their devotions would think they did nothing but pray, he that looks on their learning would think they did nothing but read.

Bernard was a worthy man in the corrupt age in which he lived, but Bernardus non vidit omnia say the Papists.

Bernardum non admitto, ut pote recentiorem, & longe post confirmatam Romani Pontificis tyrannidem, scribentem ex more & error sui temporis. Chamierus de Canone l. 3. c. 3. &c. 5.

Dand • venia bonis illis & sanctis patribus qui ignorantia linguarum multae saepe aliena à germana scriptura senserunt, pia alioquin attulerunt.

3. For Protestant Interpreters.

Calvin is not only commended by our own writers, but by the very Papists. See Watson in his Quodlibets.

I would content myself among the new writers with Mr. Calvin, who performeth best of all other that which he of himself professeth, that a man in reading his expositions reapeth this benefit, that for the shortness he useth, he departeth not far from the Text it self. Cartw. letter to Mr. Hildersham.

Piscator hath done well in his Scholia on all the Bible. He follows Junius for the Old Testament, and Beza for the New, and in his Aphorisms he follows Calvin's Institutions.

Bucer also was an excellent Divine. He hath written a twofold Exposition on all the Psalms, one more large and Paraphrasticall, the other briefer and ad verbum.

Francis Junius the very Oracle of Textuall and Scholastical Divinity, as Dr. Hall calls him, Epist. 7. Deead. 1.

Vatablus his Annotations upon the Old Testament, and Beza's on the New are commended by Zanchi in his Miscellanies: But Arnoldus Boot in his Jndex Autorum before his Animadversions Sacrae, saith Robert Stephens, and not Vatablus was the Author of those Scholia which are in Vatablus his Bible.

Quid hac phrasi denotetur, optime exposuit D. Beza suis in novum Testamentum nunquam satis laudatis notis. Constantine L' Empereur in Dan. c. 2 v. 8.

See more of him in Zanchius Epistles.

Amania, Paulus Fagius, Drusius, Ludovicus Cappel, Lively, Cameron, Ludovi • us de Dieu, have been Great lights, and by their skill in the tongues, have excellently interpreted Scripture.

Peter Martyr, Lavater, Musculus, Zanchi, Pareus, Rollock, Rivet are sound Expositors.

Ex omnibus antiquis & recentioribus medullam variarum interpretationum, & circa eos disceptationem collegit Willetus in hexaplis ad Genesin, Exodum, Leviticum, Danielem, Epistolam ad Romanos (in libros Samuelis sibi dissimilis est, & compendio atque alia plane methodo commentator) optandum esset telam illam à Willeto tam faeliciter c •• ptam, eadem methodo in reliquos Scripturae libros pert • xi. Voet. Biblioth. Theol. l. 1. c. 14.

4. For Popish Expositors.

Aquinas is esteemed by the Papists as the Oracle of the Romish School, whom for his profound learning and search into the mysteries of all Divinity they surnamed Angelical.

He was the first thorough Papist of name that ever wrote, and with his rare gifts of wit, learning and industry did set out Popery * most.

Maximo & altissimo ingenio vir, cui ad plenam absolutamque totius tam divinae, quam humanae eruditionis gloriam solus defuit linguarum & eloquentiae usus, quem aeruditi istius saeculi, ut pote sublimioribus studijs intenti, neglexere. Sixtus Senensis. vide plara ibid.

Luther on 9 of Genesis chiefly commends Lyra for following the literal sense. Nicolaus Lyranus, vir tanta tamque pura, vera & germana sacrae Scripturae scientia praeditus ut in illa exponend • nullum habeat illius temporis parem. Rainoldus de lib. Apoc. tom • 1. praelect. 21.

Ex antiquioribus tanquam universals & communes commentatores habiti fuerunt Lyrasnus & Glossa. Voetius in Biblioth. Theol. Jansen eruditus & moderatus Interpres.

Cajetan went over all the Scripture, saving the Canticles and Prophets, which dying he left begun, and the Revelation, quam de industria attingere noluit.

He was both a learned & moderate Papist, as Chamier and Whitaker both show. He was chiefly intent on the literal sense and that according to the Hebrew truth, of which tongue he had little knowledge, but had by him those that were skilled in the Hebrew, who would interpret ad verbum not only exactly, but superstitiously, and often absurdly, which often drew the like expositions from the Cardinal.

There are now 5 Papi • s joined together in several Volumes on the whole Scripture, Immanuell Sa, Estius, Gagneius, Tirinus, and Menochius, the last of which Grotius commends in his Preface to his Annotations on the Old Testament. Estius doth excellently on all the Epistles.

Maldonado doth well on the Evangelists, but was a most supercilious writer; and no marvel, since he was for his Country a Spaniard and his profession a Jesuit.

Masius hath written learnedly on Joshua.

Quanta vir ill linguae Graecae sed preaesertim Hebrae • cae, Rabbinicae, & Syriacae cognition fuerit imbutus, nemini docto opinor incognitum. Morinus l. 1. exercitat. 9. c. 6. and exercit. 1. c. 4. Andreaeas Masius linguae Hebraicae & Syriacae peritissimus, atque in lection Rabbinica egregie exeroitatus.

The Popish Postils are the burden of many Camels (as Lipsius speaks of the Books of the Law) and are fitly s • iled by godly Divines pigrorum pulvinaria. Vide Zepperi Artem Habendi & Audiendi conciones, sacras. l. 1. c. 4 p. 38 39. &c.

Ministers to all the means formerly mentioned for the interpreting of Scripture, must add a conscionable practice of what they know, and must in all humbleness of mind seek the people's edification.

The means to be used by the people, to understand the Scripture and find out the sense and meaning of it.

1. If they be learned, they may make use of most of the former means prescribed to Ministers.

2. Such as are unskillful, and know not how to make use of those means, are

1. Diligently to read the Scripture, in which are to be considered.

1. Antecedent preparation that they come to the reading and study of the Scriptures with Prayers and greatest reverence relying on the Divine promises, for the enlightening of their minds by the Holy Ghost. The Scripture may well be called the Revelation of Christ. Rev. 1. 1. See Rev. 5. 5.

2. The adjuncts of reading, which are,

1. Chiefest attention in reading, and a pious disposition and spiritual frame of the heart, that they may not understand only but cordially affect what they understand

2. Application of all things to the Examination, Correction, and amendment of their own lives,

3. Diligent Meditation.

4. Conferring of it with others, and Catechizing.

2 They ought to have recourse to those that are more skillful then themselves, and to consult with the best Commentaries and Expositions of the Scripture, and read them judiciously.

We teach of our Means, that they all together, do make a perfect way whereby we may find the right sense of the Scripture.

Our Adversaries prescribe this method and course to be taken in expounding of Scripture, which consists in 4 rules: The general practice of the Church, the Consonant interpretation of the Fathers, the decrees of general Councils; lastly, the rule of faith consisting partly of the Scriptures, partly of traditions unwritten.

In all these means the Pope is implicitly understood, for the rule of faith is that which the Pope approves: the practice of the Church is that which the Pope observes, the interpretation of the Fathers is that which the Pope follows, the determination of Councils, what the Pope confirms; so that the Pope must interpret all Scripture. But divers reasons may be alleged to show that the true interpretation of Scripture is not to be sought for from the Popes of Rome.

1. Because the Popes of Rome have frequently and grossly erred in interpreting of Scripture, as in the 8 ^th of the Romans 8. v. those that are in the flesh cannot please God; that is those that are married, said Siricius the Pope. Innocent so expounded those words John 6. unless you eat the flesh of the Son of man and drink his blood you shall have no life in you, that he thence concluded, that there is no salvation without receiving the Eucharist, and that it is to be given to Infants. Pope Boniface interpreted Luke 22. 38. of the temporal and spiritual sword delivered to the Pope.

2. Because the Popes of Rome do differ among themselves in Interpreting of Scripture, as Matth. 16. 18. Some Pop •• say rightly that by the Rock Christ or the confession of faith given by Peter concerning Christ is meant, others interpret it of the person of Peter the Apostle, others expound it to be the Roman Seat or Chair.

3. Because many of the Popes of Rome have not only erred but been gross & wicked Heretics. Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius, and afterward as an obstinate Heretic was deposed. Honorius the first was a Monothelite, he held that Christ had but one will and so but one nature, and for this heresy was condemned in 3. General Councils. Some Popes were Atheists, as Leo the tenth who called the Gospel fabulam de Christo.

One calls the Pope that great Heteroclite in religion; another saith, The Pope is the worst of Cardinals, who are the worst of Priests, who are the worst of Papists, who are the worst of Christians.

For Counc • ls.

Gregory the Pope did reverence the 4 first general Councils, as the 4 Evangelists.

But if these four general Councils be of equal authority with the four Evangelists, the Popes authority (as Papists say) being above the authority of the Councils, it followeth, that his authority is greater then the Evangelists; then which what can be more blasphemously spoken?

We say the true interpretation of Scripture is not to be sought from general Councils.

1. Because even universal Councils have erred; the Chalcedonian Council, one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria, and Antioch. Those that condemned Christ were then the universal visible Church Matth 26. 65. John 11. 47. See Act. 4. 18.

2. General councils have been opposite one to another, that of Constance to the other of Basel; whereof one setteth down that Councils could err and so also the Pope, and that a Council was above the Pope; the other affirmeth the quite contrary.

3. There were no General Councils after the Apostles for 300 years till the first Council of Nice, when yet the Church had the true sense of the Scriptures.

4. The general Councils interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Council of Nice.

5. Because they cannot be so easily celebrated to declare any doubtful sense of Scripture. They have expounded but few places of Scripture, neither is it likely the Pope will assemble them to expound the rest.

The Papists say, that the Scripture ought to be expounded by the rule of faith, and therefore not by Scripture only. But the rule of faith and Scripture is all one.

As the Scriptures are not of man, but of the Spirit; so their interpretation is not by man, but of the Spirit likewise.

Let Councils, Fathers, Churches, give their sense of the Scripture, it's private, if it be not the sense and interpretation of the Spirit. Let a private man give the true sense of the Scripture it's not private, because it's Divine; the sense of the Holy Ghost, and private, in 2 Pet. 1. 20. is not opposed to public, but to Divine; and the words are to be read, no Scripture is of a man's own interpretation; that is, private, contrary to Divine.

The word is interpreted aright by declaring 1. The order, 2. The summne or scope 3. The sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense, three Rules are of principal use, and necessity to be observed.

1. The literal and largest sense of any words in Scripture must not be embraced farther, when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place, else shall we change the Scripture into a Nose of wax.

2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction, restriction, limitation or figure for the reconcilement thereof, and one of these will always fit the purpose; for God's word must always bring perfect truth, it cannot fight against it self.

3. Such figurative sense, limitation, restriction or distinction must be sought out, as the word of God affordeth either in the present place or some other, and chiefly those that seem to differ with the present Text, being duly compared together.

CHAPTER. 1.

OF GOD.

H Aving handled the Scripture, which is principium Cognoscendi, in Divinity, I now proceed to Treate of God who is principium essendi. or thus, the Scripture is the rule of Divinity, God and his works, are the matter or parts of Divinity.

This Doctrine is,

1. Necessary,

1. Because man was made for that end; that he might rightly acknowledge and worship God, love and honor him.

2. It is the end of all divine Revelation John 5. 39.

3. To be Ignorant of God is a great misery; being alienated from the life of God, through the Ignorance that is in them.

2. Profitable,

Our welfare and happiness consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come, is called the Beatifical vision.

3. Difficult,

God being infinite, and our understanding finite; betwixt which two there is no proportion; who knows the things of God, save the spirit of God? A created understanding, can no more comprehend God; then a Vial-glass can contain the waters of the Sea. His wisdom is unsearchable, Rom. 11. Job. 11. 7. and 26. 13. Euclid answered very fitly to one asking many things concerning the God's: Coetera quidem nescio, illud scio, quod odêre curiosos. Simonides being enjoined by Hiero, to tell him what was God, required a days time to be given him, before he answered; and at the end of that, two; when they were expired, four, still doubling his time for inquiry; till at the last being by Hiero, asked a reason of his delays, he told him plainly that by how much the more he thought of God, by so much the more he apprehended the impossibility of declaring what he was. We know God per viam eminentiae, negationis, causationis.

1. All perfections which we apprehend, must be ascribed unto God, and that after a more excellent manner, then can be apprehended; as that he is in himself, by himself and of himself: that he is one, true, good, and holy.

2. We must remove from him all imperfections whatsoever; he is Simple, Eternal, Infinite, Unchangeable.

3. He is the Supreme cause of all.

There is a threefold knowledge of God.

1. An implanted knowledge which is in every man's conscience, a natural engraffed principle about God, O anima naturaliter Christiana! said Tertullian.

2. An acquired knowledge by the Creatures, Psal. 19. 1. That is the great Book, in evey page whereof we may behold the Diety. Praesentemque refert quaelibet herba Deum.

3. Revealed knowledge of faith, spoken of Heb. 11. 6. and this is only sufficient to Salvation.

The Heathens had the knowledge of God in a confused manner, Rom. 1. 19. 21. and 2. 14. a practical knowledge 15. v. which show the work of the Law written in their hearts, not the gracious writing promised in the Covenant; the light of nature is not sufficient to bring man to Salvation; only in Judah is God known, 76. Psal. 1. 2. and 147. 19. See I • hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know God's nature and attributes, that he was the Creator of the world, that by his providence he did preserve and rule all things, but they could not by the most industrious use of all natures helps, attain unto any the least knowledge of God as he is man's Redeemer in Christ; they knew not the truth as it is Jesus Ephes. 4. 21.

In God we will consider.

• 1. His Nature.
• 2. His works.

In his nature, two things are considerable.

• 1. That he is.
• 2. What he is?

That God is, is the most manifest, clear, evident, ungainsayable truth in the world. It is the first verity, and the principal verity; from which all other truth hath its original; and it is the foundation of all true goodness and religion truly to believe it; so saith the Author to the Hebrews, He that cometh to God, to do him any Service, or to receive any benefit from him, must believe, that is, be firmly and undoubtedly persuaded, that God is.

By a God we mean an essence bett •• • hen all other things, & before all other things; & of whom another things are, such a first essence is God, and such an essence there must needs be; neither is anything of absolute necessity but this one thing; even the divine essence.

Reasons to confirm this, that there is a God are taken from authority or Testimony and reason.

The Testimonies are,

• 1. Of God himself.
• 2. The Creature.

• 1. General of all men.
• 2. Particular of each man's conscience.

Reasons may be drawn from two chief places, viz. the efffects and the contrary.

The effects are either,

1. Ordinary, and those. 1 Natural, both General, the making and preserving of the world; and Special, the framing, or maintaining of each man, or other like creature in the world.

2. Civil the upholding and altering the States of Kingdoms, and particular Countries.

2. Extraordinary, miracles.

Arguments from the contrary are two,

1. The Being of the Devils.

2. The slightnesse of the reasons brought to disprove this truth or to show the Contrary.

Though no man can prove à causa, why there should be a God, yet every man may Collect ab effectu, that there is a God: by that wisdom, which we see to have been in the making; that Order, in the Governing; and that Goodness, in the preserving and maintaining of the world. All which prove as effectually, that there needs must be a God, as either warming or burning, that the fire must needs be hot.

That there is a God is proved.

• 1. By Testimony.
• 2. By R •• on.

1. By the Testimony of God himself; he that testifieth of himself, either by word or writing, is. God hath written a Book to us, in which he affirms of himself that he is; every page almost, and line of Scripture point to God. He begins his Book with himself, saying, In the beginning God made heaven and earth. He concludes this Book with himself, saying, if any man shall take ought from this prophesy, God shall take away his part out of the Book of life. In every particular prophesy, he testifieth the same thing, saying, thus saith the Lord.

2. By the general Testimony of all men, by the universal and constant consent of all Nations in the world, Rom. 2. 15. It is called a Law written in their hearts; all publicly confess and profess their belief of God; we never read nor heard of any so barbarous & uncivil which acknowledged not a deity. There is no History which showeth the manners of any people, but showeth also their Religion. All Common-wealths had always something, which they worshipped, and called in their Language God; this principle is written by God himself in the Table of every man's soul. That which is written in the hearts of all men, which with one mouth all acknowledge, must needs be a truth, seeing it is the voice of reason it self.

Munster in his Cosmographie, and Ortelius in his Theatrum Orbis, have delivered unto us not only a Cosmographicall description of all Countries, but also a Tropographicall description of their manners, yet neither of them hath noted any Nation to be without all Religion, none to be professed in Atheism. Idolatry it self (as Calvin observes in his Institutions) is a sufficient Testimony of a Dietie; men will rather have false God then none, and worship anything then nothing.

Porrum & Caepe nefâs violare ac frangere morsu.

O sanctas gentes, quibus haec nascuntur in hortis Numina— Invenal, Satyr. 15. Pythagoras, Plato, and all the Poets began their works with God's name.

3. By the particular Testimony of each man's conscience. Conscience proclaims a Law in every heart, and denounceth a punishment for the breach of God's Law. Conscience is a natural ability of discerning the condition and State of our Actions, whether good or bad; and that not alone in respect of men; but of some other thing above men; for when one hath done things unlawful, though such as no man can accuse us of, because no man doth know; yet then he is accused and tormented, then he hath something in him, threatening, arraigning, accusing, and terrifying; a Deputy of God, sitting within him, and controlling him; a man must therefore confess, there is a higher power to whom that conscience of his is an Office, and a Supreame Judge. That which the conscience of every man beareth witness unto, is sure a truth; for that is a thousand witnesses. The fears of an ill conscience, the joy and security of a good conscience, prove this, that there is a God, a revenger of sins, and a rewarder of virtues. Nero having killed his Mother Agrippin • , confessed that he was often troubled with her Ghost. Caligula at the least thunder and lightening would cover his head, and hide himself under his bed; whence Statius saith— Primus in orbe Deos fecit Timor. On the contrary, Paul and Silas could sing; and Peter could sleep securely in Prison; David could triumphantly rejoice in God in the greatest dangers, 1 Sam. 30. 6. Austin calls peace of conscience the Souls Paradise; and Solomon a continual Feast, Prov. 15. 15.—Hic murus abeneus esto Nil conscire sibi, nulla pallescere culpa.

2. Divers reasons may be brought to prove that there is a God, from the effects and the contrary.

• 1. From his effects,
  • Ordinary.
  • Extraordinary.

• 1. Ordinary,
  • Natural,
  • Civil,

1. Natural,

1. General, the Creation and preservation of the world

1. Creation, or making all things,

The world must needs be eternal, or must be made by it self, or by something which was before it self, and therefore also was far better then it self. But it could not make it self; for what maketh▪ worketh; what worketh, is; but what is made, is not till it be made: Now nothing can be, and not be at the same time; for both the parts of a contradiction can never be true together. Neither could it be eternal; for a thing compounded of parts, must needs have those parts united together by some other thing beside it self, and above it self; and if they be compounded wisely, artif • cially, strongly, and excellently, by some wise, strong, and excellent worker, seeing it is inimaginable how each of these parts being not reasonable, should come together of themselves; therefore sure there was some worker, which did so handsomely dispose and order them; and this worker must needs have a being, before he could so work; and therefore also before the conjunction of them; and so things in such sort made by composition of parts, could not be eternal; for that neither hath, nor can have anything before it; therefore it must needs be made by something which was capable of being from Eternity. What is Eternal, is of it self; what is of it self is God; the world is not God; because the parts of it are corruptible, therefore it is not eternal; and what is Finite in quantity, cannot be infinite in continuance. It could not be made by any creature in it; for the part cannot possibly make the whole; because it is of far less virtue then the whole, and because it hath its being in and of the whole; wherefore it must needs be made by something better then it self, which is no part of it self; and that is no other then God; so the making of the world proves a God. What Created the world, is, and is better then the world; and before the world, and above all creatures in the world. God Created the world. When we see the glorious frame of Heaven and earth; the excellency, magnitude, and multitude of natural things; the beautiful order and harmony; so great variety; we cannot but conclude that there is a God, who made and ordereth all these things.

2. The Preservation and continuance of the world in that Order which we see, maketh it manifest, that there is a God which preserveth and ordereth it. For either it must be preserved, ruled, and ordered by it self, or by some more excellent thing then it self; not by it self; for what could not make it self, cannot of it self keep and uphold it self, seeing no less power is required to its continuation then to its constitution; for it could not continue, if each of the parts did not so work as to help and uphold the other in some respect or other. Now these several parts could not so work for one Common end, if they were not guided thereto by some common and understanding guide which were acquainted with, and had power over each of them; therefore it hath one ruler and upholder. That which is effected by the constant, orderly, and subordinate working of innumerable particulars for one common end, whereof no one of them hath any knowledge or acquaintance, must needs be wrought by some common Ruler, and Governor which knows the motion and working of each, and rules all, and each to that end in their several motions. What upholds the world; is; but God upholds the world; therefore he is.

1. This is Aquinas his reason, natural bodies which want knowledge, work for a certain end, because they frequently work after the same manner; therefore there must be a mind understanding, and governing all things, and directing them to that special and chief end. The whole world doth aptly conspire together for the attaining of one end, the good and benefit of man. All creatures incline to their proper operations, the stone down-ward, the fire upward; the seasons of the year constantly follow each other.

2. Particular, the framing and maintaining of each creature in the world; the Heavens and Man especially; these two were most artificially made, as the Scripture shows. The Psalmist calls the heavens, the work of God's Fingers, Psal.. 8. 4. because they were made with greatest ease, and with exquisite Art, Heb. 11. 10. whose builder ( 〈 in non-Latin alphabet 〉 Artifex) is God, speaking of the Heavens.

Psal. 139. 14, I am fearfully and wonderfully made, 15. v. curiously wrought in the lowest parts of the Earth. The Hebrew word is very Emphaticall; it signifieth Embroydered, or wrought with a needle, that is cunningly wrought with Nerves, Veines, Arteries. Galen upon the contemplation of the admirable workmanship in the body of man, breaketh out into an Hymn, in the praise of him that made him.

1. The Creation of the Heavens proves, that there is a God.

The largeness, roundness, pureness, solidness, the continual and constant motion of the heavens; doth excellently declare the glory of God. The very name of Astronomy (whose object is the motion of the heavenly Orbes and Stars) in exact signification importeth that the Stars observe a Law in their motion: which Law is given unto them only by God himself, who is their true Law-giver.

Soudas affirmeth, that even Abraham himself was first occasioned, to seek after God by considering the motion of the Stars; for he being by nation a Chaldean (who, as Aristotle observeth, are naturally given to that kind of contemplation) and observing in their motion, a wonderful order and variety, and yet no less a constancy, he presently collected that these strange revolutions were directed and guided by some God.

2 The Creation of man proves this truth, that there is a God.

1. A man may reason from his own framing in the womb, and preserving in the world. Man is framed in the womb, by some most noble, wise, and excellent workman. The Parents frame him not there, for they know nothing of his framing, neither when, nor how, he was so formed; therefore some more excellent thing then a man did frame him there, and doth daily, and hourly, frame other men; and that is a wise worker, which is a like wise, and potent in all places of the world at all times, seeing there is something more excellent then man which hath set down this Order for producing of men, and so a God.

2. The Nobility and Excellency of the soul, showeth plainly, that it is of Divine Original; it being Spiritual and Incorporeall, could not but proceed from that which is Incorporeall. The effect cannot be toto genere better then the cause. Divers works are done by man, arts invented, Zach. 12. 1.

3. The being and preservation of each particular man. Each particular man in the world, may reason from his own being thus; either there must be an infinite number of men, or else there must be a first man, which was the beginning of all men; but an infinite number of particular men is not possible; seeing there can be no infinite number at all; for every number begins with an unity, and is capable of being made greater by the addition of an unity: therefore there cannot be an infinite number of particular men. Therefore we must come to some first man; and that first man could not make himself, nor be made by any inferior thing to it self; therefore it must be made by something more excellent then it self. viz. One infinite thing, from which all particulars had their Original.

4. God is manifested in the consciences of men, as was touched before.

• 1. By the Ministry of the word, by which he powerfully worketh on their consciences.
• 2. By the inward Checks of conscience after sin committed.
  • 1. In the godly, 1 Sam. 24. 5. and 2. Sam. 24. 10.
  • 2. In the wicked, Matth. 27. 3. 4. 5.

2. Civil.

States and Kingdoms consist, and the Governed by a few Magistrates and Rulers. There are innumerable more men, that wish and desire the overthrow, and ruin of the State, then that would live under Government, and be subject to Order.

This effect must have some cause, either the wisdom, and goodness of the governed, or of the Governors, or of some higher cause then they both. Now it cannot be attributed to the wisdom of the Governors; as being often times foolish, and men of mean understanding, at the best such as cannot prevent the conspiracies of those under them. Nor yet doth it arise from the goodness of the persons governed, most of which most times are wicked, and unwilling to come under government, therefore it must be of God; that is, a common Superior which holds all in awe.

2. Extraordinary, Miracles.

There is a work of Miracles, for all stories both of Scripture, and other Countries, do agree in relating divers Miracles. Now the worker of a Miracle, is he that can lift Nature off the Hinges as it were, and set it on again as seemeth best to himself; and therefore is above the course of nature, and the Commander of the course of nature, and so is the Author of all things under himself, under nothing; and that is none but God. The certain and plain predictions of things future long afore, whose events could by no wit of man, be either gathered from their causes, or conjectured from their signs. Miracles are wrought beyond, and above the course of nature; therefore some supreme Power must work them.

Secondly, Arguments may be drawn from the contrary, to prove that there is a God.

Reasons,

From the contrary are two.

1. From the being of Devils.

There is a Devil, an Enemy to God, which sets himself against God; and desires, and strives, and prevails in many places, to be worshiped as God; therefore it must needs be, there is a God, to whom the Service and honor is due, of being confessed, and adored as God; which these do unduly affect and seek. Again the Devil is a Creature for strength, wisdom, nimbleness, able to destroy all man-kind quickly; and out of his Malice and Fury, very willing to do it. Yet he cannot do it, it is not done; of this restraint there is some cause, therefore there must be something, which over-commands, and over-rules him, and that can be no other then a God; that is, something of Higher Power, and in wisdom far beyond him. Now there are Devils, it is apparent by the horrible temptations, which are cast into the hearts of men; quite against and beyond their natural inclinations, as Blasphemous Suggestions, and as appeareth by the practices of conjurers and witches, who practice with the Devil; and of those Countries, which worship him instead of God, and as a God, being beguiled by him.

2. From the sleightnesse of the reasons brought to disprove this truth, or to show the Contrary.

The reasons produced to show there is no God are fond and weak; and what is opposed alone by weak and false reasons is a truth.

1. If there were a God, some man should see him, and sensibly converse with him.

This is a brutish reason, what cannot be seen is not, then man hath no soul; God is above sense; more excellent then to be discerned by so poor, weak, and low a thing as sense is.

2. God daily makes himself, after a sort visible to men by his works.

2 If there were a God, he would not suffer wicked men to prosper, and oppose better men then themselves; nor himself to be so blasphemed as he is.

Those things that to us seem most unjust and unfit; if we could see the whole tenor of things from the beginning to the ending, would appear just and wise.

3 All Divine Religion (say the Atheists) is nothing else but an human invention, artificially excogitated to keep men in awe; and the Scriptures are but the device of man's brain, to give assistance to Magistrates in Civil government.

This objection strikes at the root and heart of all Religion, & opposeth two many Principles at once; 1. that there is a God. 2. That the Scripture is the word of God, which, though it be but a mere idle fiction; yet it prevailed too much with some learned men; Tully, and Seneca, were the chiefest Patrons of that conceit, that Religion is no better then an human invention.

1. Religion is almost as Ancient as man; when there were but three men in the universal world, we read that two of them offered up their sacrifices unto God.

2. The universality of Religion declareth that it is not a human invention, but a Divine impression; yea, and a Divinity-Lesson, of God's own heavenly teaching. Lactantius accounteth Religion to be the most proper and essential difference between a man and a Beast.

3. The perpetuity of Religion proveth also that it was planted by God.

For the second part of the objection about the Scriptures, I answer.

Nothing is more repugnant to Prudence and Policy.

What Policy was it in the Old Testament, to appoint circumcision, to cut a poor Child, as soon as he comes into the world? two and twenty thousand Oxen, and a hundred and twenty thousand Sheep were spent by Solomon, at the dedication of one Altar. To slaughter so many Oxen and Sheep (such useful creatures) was enough to bring a Famine.

They were to give away the seventh part of their time to God.

Christ was not the Son of the Emperor Augustus, to commend him to the Grandees of the world; but the supposed Son of a poor Carpenter; a Star leads the Wise Men to a Stable, though that shined gloriously without, yet there was nothing within, but what was base, and contemptible.

Christ fell on the Pharisees, the great Doctors, 23. of Matthew, called them fools, and blind, and threatened them with Hell; he cried down the Ceremonial Law, the Ministry which had been practiced di •• rs hundred years; the Jews were naturally tenacious of their Customs Christ chose silly unlearned men to propagate the Gospel.

Nothing crosseth human wisdom more then the whole Scripture from the beginning to the end.

Martin Fotherby Bishop of Salisbury (who wrote Atheomastix) adds another reason, to prove that there is a God, and it is taken from the grounds of Arts: There is no Art (saith he) neither liberal nor illiberal, but it cometh from God, and leadeth to God.

1. From Metaphysics he urgeth, that the bounding of all natural bodies, is the work of God; to be unlimited and boundless, is only the Prerogative of the Maker of all things. Every finite body being thus limited, must needs have those bounds prescribed unto it, by some other thing, and not by it self. For everything by nature, seeking to enlarge it self, as far as it is able, if it had the setting of its own bounds it, would set none at all; but would be as infinite, as God himself is, who hath the setting of limits unto all things; who could circumscribe all things within their limits, but only God Himself: who is both the Maker and Ruler of all things? Psal. 33. 7. Job 38. 11.

2. From Philosophy; everything that is, must needs have a cause, and nothing can be the cause of it self, and among all the causes, there can be but one first, and principal cause; which is the true cause of all the rest, and of all those effects which proceed from all of them: then the first cause can be nothing else but God: for what can that be, which giveth being unto all things, but only God?

All motion depends on some mover, the motion of sublunary things depends on the motion of the Heavens, and their motion must needs be caused by some supreme first mover. Therefore we must necessarily come at last to some first mover, which is moved of no other, and that is God.

Others add these reasons to prove that there is a God.

1. The heroic motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of human nature; the gifts of mind in Aristotle, Achilles, Alexander.

2. The heinous punishments inflicted on particular men, Familes and Kingdoms for great offenses, some of which were wonderfully brought to execution, when by their power and subtlety they thought they could escape the Magistrates Sword.

If we speak of Atheists strictly and properly, meaning such as have simply denied all Deity and denied it constantly, Tullius sentence is most true, that there was never any such Creature in the World as simply and constantly to deny God. The name of an Atheist in this sense, is nomen • ciosunt; a name without a thing. It we speak of Atheists in a larger sense, for such as have openly (though not constantly) denied the Divinity, of such professed Atheists, there have not been past two or three. If we speak of Atheists in the largest sense, meaning such as denied God's providence, justice, goodness, though they have done it but weakly, rather upon some sudden passion, then any settled resolution, their number hath scarcely amounted to a score, I mean of such open Atheists, as have made any public profession of their Atheism, though but even in these secondary points.

Those Atheists that denied a God, spake what they wished rather then what they thought; or else they opposed the Heathenish God's, or to show their wit; Diagoras (the chiefest of them) did Potius Gentilium Deos ridere, quam Deum negare: He rather derided false God's, then denied the true; that he was not a mere Atheist, appeareth, in that he thus began his Poem, Quod a numine sum • reguntur omnia.

The Athenians also condemned Protagoras for an Atheist: yet not for denying God, but for seeming to doubt of him: Because in the beginning of his Book he propounded this Problem: De diis quidem statuere nequeo; neque an sint, nec ne: For this the Athenians banished him, and decreed, that his Books should be publicly burned. Theodoras (who for his notable profaneness was surnamed Atheos) though at the first he was noted of Atheism, yet at the last he fell into Autotheisme, professing himself a God, as Laertius reporteth; though carrying God in the name, he was an Atheist in his opinion saith Fuller in his profane state of this Theodorus. A Pope dying said, now I shall be resolved of three things, 1. Whether there be a God, 2. Whether the soul be immortal, 3. Whether there be an Heaven and Hell.

Some indirectly deny God by denying his providence as Epicurus, who denied not God's Essence, but only his Providence. He granted that there was a God, though he thought him to be such an one as did neither evil nor good. But God sitteth not idle in Heaven, regarding nothing that is done upon the Earth (as the Epicure conceiteth). He is a most observing God, and will reward or punish men according to their actions.

1. This serves to blame and condemn the miserable corruption of our evil hearts, which are so far overrun with Atheism; though this be the very first Truth which God hath engraven into the soul of a man, that there is a God, yet we weakly hold this conclusion; for all sin may and must be resolved into the ignorance of God and Atheism; we should be humbled for our thoughts of Atheism, for saying in our hearts that there is no God; the Devil in judgment never was an Atheist, we should take notice of and bewail this foul vice. Though the Atheist did never so carefully, or cunningly dissemble it, yet he could not but inwardly know, that there was a God.

2. We should oppose this Atheism and labor to grow more and more in the knowledge of God, and to strengthen our Faith in this principle that God is; meditate and ponder of his Works, and be perfect in those Lessons which the common Book of nature teacheth, pray to God to clear the eye of our mind, and to imprint a right knowledge of himself in us; The Papist is a make-God, and the Atheist is a mock-God, The Papist deludeth his conscience, and the Atheist derideth his • onscience; Popery comforteth the flesh, and Atheism suppresseth the spirit.

As the Heathen Emperors took upon them the Title of God, so doth the Pope Dominus Deus noster Papa. His Decrees and Canons are called Oracles; Oracle signifieth the answer of God, Rom. 3 2. & 11. 4. And his decretal Epistles are equalled to the Canonical Epistles.

Deale with thy heart as Junius his Father dealt with him: he seeing his son was Atheistical, he laid a Bible in every Rome, that his son could look in no Rome, but behold a Bible haunted him, upbraiding him, wilt thou not read me Atheist? wilt thou not read me? And so at last he read it, and was converted from his Atheism. The often meditating in the Scriptures will (through God's blessing) settle us in these two great Principles, 1. That there is a God. 2. the Scripture is the Word of God; That God which made Heaven and earth is the only true God; we must believe that this God which we read of in Scripture is the only true God; so it is not enough to believe there is a Scripture, but that the Scripture of the old and New Testament is the Word of God.

CHAP. II.

What God is.

God is an Infinite Essence which is of Himself, and gives being to all other things.

Some things have their being wholly in another, as accidents, whiteness in the Wall, Wisdom in the mind, 2. Some things have a being by themselves not inhering in another, as substances, which are of two kinds, 1 Bodily substances which have dimensions, length, breadth and thickness, possessing a place by commensuration of parts, 2. Spiritual, freed from dimensions and from all circumscription of place; God is not an accident, that is the most weak and imperfect being, nearest to a not being, and most easily reduced into nothing, as if the Grass and Flower fade, then the color and fashion of it cometh soon to nothing. God is not in any other thing, but all things are in him.

God is a Spirit, a being void of all dimensions, circumscriptions and divisiblenesse of parts. Other Spirits are compounded of substance and accidents at least, and exist in a place by limitation of Essence by which they are here and not there; but God is an Essence altogether simple and immaterial, utterly free from all manner of composition any way, in whom are no qualities nor any limitation of essence. He is a Spiritual, Simple, and Immateriall essence. His essence is substantial, an essence which hath a being in it self not in another, simply and wholly immaterial (He is one most pure and mere Act) but incomprehensible, goes quite beyond our knowledge, so that we cannot comprehend his essence, nor know it as it is. He only perfectly knows himself, but he may be known in some sort.

• 1. By his Names.
• 2. By his Attributes.

The word God is attributed.

First, properly to him who is essentially God, Isaiah 42. 8. 1 Cor. 8. 6. and either personally, commonly, without a determination of a certain Person, John 4. 24. Or singularly to someone person by a Synecdoche John 3. 16. Acts 20. 28. 1 Tim. 3. 16.

Secondly, improperly to those which by nature are not God▪ 1 Cor. 8. 5. Gal. 4. 8. and that name is given to these, either from God's ordination, for the dignity and excellency of their office as to Angels, Psal. 8. 6. to Magistrates, Psal. 82. 6. to Moses, Ex. 4. 16. or from their own unjust usurpation, as to the Devil, who is called the God of the World, 2 Cor. 4. 9. or from the erroneous persuasion of men, as to Idols, 1 Cor. 8. 4, 5.

For the ten Hebrew names of God (having handled them in another place) I shall say but little of them here. The name, Jehovah, Jah, Ehejeb signify God's Perfect, Absolute and simple being of and by himself, 2. Such a being as giveth being to other things and upon whom they depend, 3. Such a God as is true and constant in his promises, ready to make good whatsoever he hath spoken. His names El, Elohim, Schaddai, Adonai signify a God all-sufficient in himself, strong and powerful, able to bless, protect, and punish.

The Jews in Pronouncing or writing the Names of God were reverent even to superstition. D. Fulk against Martin.

In the New Testament God's most frequent Names are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 God and Lord.

He is also called the Father of lights. JAmes. 1. 17.

The essential names of God are, 1. Proper, which agree to no Creature not Analogically. 2. Common which are applied to others, but agree to God principally by way of excellency, as God, King, and good.

The Name of God is used five ways in Scripture:

First, essentially for God himself, Isaiah 30. 27.

Secondly, for the power and efficacy which comes from God, Ps. 118. 10, 11, 12.

Thirdly, for the command and authority of God, 1 Sam. 17. 45.

Fourthly, passively for those actions whereby he is acknowledged by us, Mat. 18. 19. that is nothing but worshiping and calling upon the Father, Son and Holy Ghost, for assistance.

Lastly for that Word whereby he is distinguished from creatures, and by which we are to have our thoughts directed about him.

2. God may be known by his Attributes and essential properties, of which some show what he is in himself, 2. What he is to us.

They are called Attributes. because they are rather said to be attributed to God (that we might by them better conceive what he is) then to be in him. They are that one most pure God diversely apprehended, and the same with the Divine essence; but for the weakness of our capacity they are diversely distinguished. They are called properties, because they are peculiar to his Majesty, and are so in him, as they are not in any Creature.

Some do distinguish of God's Attributes and Properties. Attributes are those which belong to the Essence, and Properties to the Persons themselves.

A property in God is an essential Attribute in him, whereby his nature is known in it self, and is distinguished from all other things.

Some Rules are to be observed in attributing these to God.

First, they are all essential to God; for in him is no accident at all; whatsoever is in God the same is God. All these are also one in him; his Mercy is his Justice, and his Justice is his Mercy, and each are his essence, only they differ in our apprehension.

Secondly, they are all absolute properties in God, and so distinguished from those respective properties whereby every person in the Trinity hath his own subsistence.

Thirdly, they are all equal to all the three Persons, and alike affirmed of all. The Father Eternal, most Holy, Almighty, merciful; so is the Son and Holy Ghost.

Fourthly, these Attributes are altogether in God alone, and that in the highest degree and measure, yea above all degree and measure; they are eternal and infinite in him. He alone is good, Mat. 19. 17. and only wise, Rom. 16. 27. And Kings of Kings, 1 Tim. 6. 15. They are affirmed of him, both in the concrete and abstract; He is not only wise and good, but wisdom and goodness it self, Life and Justice it self.

Fifthly, they are all actually and operatively in God. He doth and will; his holiness makes us holy.

6. All these are in God objectively and finally; our holiness looks upon his holiness, as the face in the looking-glass on the man, whose representation it is; and our holiness ends in his.

7. The attributes of God are everlasting, constant and unchangeable, forever in him, at one time, as well as another.

This may minister comfort to God's people; God's attributes are not mutable accidents, but his very essence, his love and mercy are like himself, infinite, immutable, and eternal.

2. We should imitate God, and strive to be immutably good and holy as he is, Levite. 11. 44. Matth. 5. 48.

These attributes are diversely divided.

1. They are Affirmative, and Negative, as Good, Just, Invisible, Immortal, Incorporeall.

Proper and Figurative; as God is good, wise; members and human affections are also attributed to him.

Absolute and Relative, without any relation to the creatures; as when God is said to be Immense, Eternal; he is likewise said to be a Creator, King, Judge.

Some describe God, as he is in himself; he is an essence Spiritual, Invisible, most Simple, Infinite, Immutable, and Immortal. Some as he is to us, he is omnipotent, most good, just, wise and true.

Some declare God's own sufficiency; so he is said to be Almighty, infinite, perfect, unchangeable, eternal; others his efficiency, as the working of his power, justice, and goodness over the creatures; so he is said to be patient, just, merciful.

Some are incommunicable and agree to God alone; as when he is said to be eternal, infinite. Others are communicable in a sort with the creatures, as when he is said to be wise, good.

Those two kind of properties, which are said to be in God, differ from those properties, which are given to men and Angels.

In God they are infinite, unchangeable, and perfect, even the Divine essence it self; and therefore indeed all one and the same; but in men and Angels they are finite, changeable, and imperfect, mere qualities, divers, they receiving them by participation only, not being such of themselves by nature.

It is hard to observe an accurate method in the enumeration of the Attributes. Zanchi, Doctor Preston, and Mr. Stork have handled some few of them, none (that I know) hath written fully of them all.

CHAP. III.

GOd in respect of his nature is a Spirit; that is, a substance, or essence altogether incorporeal. This the Scripture expressly witnesseth, John 4. 24. 2 Cor. 3. 17.

An understanding Spirit is either created or uncreated.

Created Spirit, as the soul of man or an Angel, Psal. 104. 4. 1 Cor. 6. ult. uncreated, God.

Whatsoever is affirmed of God, which is also communicable to the creatures, the same must be understood by a kind of excellency and singularity above the rest. Angels are Spirits, & the souls of men are spirits, but God is a spirit by a kind of excellency or singularity above all spirits, the God of spirits, Num 16▪ 22. the Father of spirits, Heb. 12. 9. the Author of spirits, and indeed the spirit of spirits.

The word spirit in Greek 〈 in non-Latin alphabet 〉 , in Hebrew Ruach, is used chiefly of God, and secondarily of the creatures▪ when it is used of God, it is used either properly or metonymically; properly, and so first essentially, then it signifieth the Godhead absolutely as I • hn 4. 24. or more restrictively the divine nature of Christ, Heb. 9. 14. 1 Pet. 3. 18. secondly, personally for the third person in the Trinity, commonly called the Holy spirit or Ghost, 1 Cor. 2. 11. I • the word be taken metonymically, it signifieth sometimes the effects of grace, either the common graces of God's spirit, prophetical, 1 Sam. 10. 6. 10. miraculous, or the sanctifying graces, Ephes. 5. 13.

Reasons.

1. God is a spirit, because a spirit is the best, highest and purest nature; God being the most excellent and highest nature, must needs be a spirit too.

2. God is a most simple and noble being, therefore must needs be incorporeal; Angels and Souls have a composition in them; their essence and faculties are distinguished; they are compounded of Subject and Accidents, their nature and qualities or graces; but God's holiness is his nature.

3 God is insensible, therefore a Spirit. Spirits are not subject to senses, John 1. 18.

This confutes 1. Tertullian who held God to be Corporeall, then he should consist of matter and form.

2. The Anthropomorphites who ascribed to God the parts and members of a man; they allege that place, Gen. 1. 27. But some think the soul is the only subject and seat, in which the Image of God is placed; grant that it was in the body likewise, it being capable of immortality, yet a man was not said to be made after the Image of God in respect of his corporal figure, but in respect of knowledge, righteousness and holiness, Ephes. 4. 23. Col. 3. 10. not in respect of his substance, but qualities.

Ob. God is said to have members, face hands, eyes, in some places of Scripture, and yet in others he is said not to be a body but a Spirit; and consequently to have no hands nor eyes.

Sol. The word hand and eye is taken figuratively, for the power of seeing and working, which are actions, that men perform with the hand and eye as an instrument; and so it is attributed to God, because he hath an ability of discerning, and doing infinitely more excellent then can be found in man. Sometimes again, those words are taken properly for members of the body of some such form, fashion, making; so they are not to be attributed unto God; who because he hath nobody, cannot have an hand, an eye. A body is taken three ways. 1. For everything which is opposite to a fancy and notion, and so what ever hath a being, may be called a body; in this sense Tertullian attributes a body to God. 2. For that thing which hath some composition or change; so God only is incorporeal. 3. More strictly for that which consists of matter and form, so Angels are incorporeal.

3. This shows the unlawfulness then of painting the Godhead; Cajetan disliked it. Bellarmine argues thus, Man is the Image of God, but man may be pictured, therefore the Image of God may be pictured.

Man is not the Image of God, but in the faculties of his soul which cannot be pictured; therefore the Image of God cannot be pictured. Although the whole man may be said Synecdochically to be pictured; yet is not man called the Image of God in his whole, but in a part, which is his reasonable and invisible soul, which cannot be pictured.

1. We must call upon God, and worship him with the Spirit; our Savior Christ te • cheth us this practical use, John 4. 24. Bless the Lord O my soul, Psal. 103. whom I serve in the Spirit, saith Paul. The very Heathen made this inference, Si Deus est animus, sit pura mente colendus.

2. God though invisible in himself, may be known by things visible: He that seeth the Son, hath seen the Father, John 14. 9. We should praise God as for other excellencies, so for his invisibility, 1 Tim. 1. 17.

2. Learn to walk by faith, as seeing him who is invisible, Heb. 11. 27.

3. Labor for pure hearts, that we may see God hereafter.

4. Here is comfort against invisible Enemies, we have the invisible God, and invisible Angels to help us.

3. God hath immediate power over thy Spirit, to humble and terrify thee. He is the Father of Spirits, he cannot only make thee poor, sick, but make thy conscience roar for sin, it was God put that horror into Cain, Judas, Spira's spirits. He is a Spirit, and so can deal with the Spirit.

2. Take heed of the sins of the heart and spirit, pride, unbelief, insincerity, 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from, but are terminated in the spirit. These are first, most abhorred by God. He is a Spirit, and as he loveth spiritual performances, so he hates spiritual iniquities, 6 Gen. He punished the old world, because all the imaginations of the thoughts of their hearts were evil. 2. Most contrary to the Law of God, which is chiefly Spiritual. 3. Sin is strongest in the spirit, as all evil in the fountain, Matth. 15. 19. 4. Spiritual evil make us most like the Devils, who are Spiritual wickednesses. All sin is from Satan per modum servitutis, these per modum imaginis. God is most Simple, Ens Simplicissimum. Simplicity is a property of God, whereby he is void of all composition, mixtion and division, being all essence; whatsoever is in God, is God. Simpleness is the first property in God, which cannot in any sort agree to any creature.

This is proved that God is Simple, by removing from him, all kinds of composition, which are five.

• 1. Of quantitative parts, as a body.
• 2. Of essential parts, matter and form, as a man consists of Soul and body.
• 3. Of a genus and difference, as every species.
• 4. Of subject and accidents, as a learned man, a white Wall.
• 5. Of act and power, as the Spirits.

Every creature is subject to composition, and consequently to division. All things which are Created, are made by joining together more things then one in one, and so they consist of divers things.

Some have a more gross and palpable composition of parts, both essential and integral, as a man of soul and body, and the body of flesh, blood, bone, and such parts. The Spirits which have not so plain a composition, are yet compounded of substance, and accidents sustained by that substance, and inherent in it; for the substance of an Angel and his faculties, and qualities are different things; his life is one thing, his reason another, his will another, his power, wisdom, nimbleness, other things. So the soul of a man, and all Created things, are made up of many things conjoined in one.

God is absolutely Simple, he is but one thing, and doth not consist of any parts; he hath no accidents; but himself, his essence, and attributes are all one thing, though by us diversely considered and understood. If he did consist of parts, there must be something before him, to put those parts together; and then he were not eternal, Isaiah 43. 10. he is one most pure and mere act. In God to be, to will, and to do are the same, John 15. 26. compared with John 14. 6. and 1 John 1. 7. compared with 1. of John 1. 5. where to have life, and be life; to be in the light, and be light, are the same. God is therefore called in the abstract light, life, love, truth, John 14▪ 6. 1 John 4. 8.

This is one reason why God is so perfect, because he is Eus Simplissimum. In every kind a thing is so much perfect, by how much it is more Simple and pure. Whence the same Hebrew word signifieth both Simple and perfect.

2. No accidents are in God, when we affirm that God is good and gracious; we mean it not as when we say so of men; in men they are qualities, virtues, in God they are his essence.

1. We should be simple as Doves, Matth. 10. 16. Simplicitas Columbina, non asinina. Carthusian, Ephes. 6. 5. 2 Cor. 1. 12. It is called godly sincerity, which God worketh, and which is pleasing to him. Simpleness and Simplicity of heart, is the main thing in Christianity, Ephes. 6. 5. Col. 3. 22.

2. Here is matter of joy and comfort to the good; mercy and love are God's essence, Isaiah 54. 8. and of fear and terror, to the wicked because God's anger and justice are his essence, and he is unchangeable.

God is Living.

He is often called the living God in opposition to dead Idols; turn from Idols to serve the living God, Gen. 16. 14. and 24. 62. and 25. 11. Deut. 5. 26. Ruth. 3. 13. Judge. 8. 19. Isaiah 3. 10. Jer. 10. 10. Ezek. 3. 11. Dan. 4. 34. Math. 16. 76. Act. 14. 15. He is called life, 1 John. 5. 10. the fountain of life, Psal. 36. 9. He hath his name in Greek from life; He saith often of himself I live; as if he should say, I alone do truly live, and he often adds forever, Deut. 32. 40. The oath which the Fathers used, is most frequent, the Lord liveth, Jer. 5 2. and 12. 16. for they swore by him, who truly and always lives. He himself swears by nothing but by his life and holiness, Jud. 8. 24. Ruth. 3. 3. This Oath is used 14. times in Ezekiel. Zeph. 2. 9. Jer. 46. 18. 22. 24. Isaiah 49. 18. Deut. 32. 40. Numb. 14. 21. 28. God is called the living God.

1. To distinguish him from the false God's of the Gentiles, which were dead and senseless Stocks, Act. 17. 15.

2. To represent unto us, the active nature of God, he is all life.

3. To direct us to the Fountain or Well of life, from whom all life is derived unto the creature by a threefold stream.

1. Nature, God is the author of the life of nature, Gen. 2. 7. Act. 17. 28.

2. Grace, he is the author of that life, John 1. 2. Ephes. 4. 18.

3. Glory, he is the author of the life of glory, Rom. 2. 7.

A reasonable life (to which God resembleth his) is a power to perform variety of regular and limited actions, to a certain known end, and that out of choice and council. God's life is his power of working all things according as seems good to himself after his own Council for his own glory; to say he liveth, is to say he doth perpetually work.

Life in things bodily ariseth from the union of the body and the soul together; and in things that be not bodies but spirits, from the perfection of the matter and qualities of them.

Our own life is a power, by which we are able to produce lively actions; God's life is that power, whereby he is fit to work or produce all sorts of actions, suitable to the perfect essence of his divine Majesty; Or it is that, whereby he knoweth, willeth and affecteth, and can do all sort of actions, beseeming his excellent nature.

Reasons. 1. From the effects of life, God understands, wills, loves, therefore he truly lives; for these are all the properties of livers, therefore Aristotle often concludes from this that.

Because God understands all things, that he lives a blessed life.

2 Those things live which move and stir themselves; God doth all things by himself, he is the first and perfectest cause of all; therefore he most properly lives, and that a most blessed life.

3. From his name Jehovah, he is Jehovah, who is by himself and most perfectly, and of whom all things are, which are and live; God therefore so lives, that he is the Author of all life to all livers, and therefore he is called our life, Deut. 30. 20. John saith of Christ, in him was the Author of life, and Act. 3. ye have killed the Author of life.

Amongst the creatures which are subject to our sense, there is a threefold kind of life. Two more imperfect; the third more perfect.

The former is the life of vegetation or growth; by which things are able to do what is requisite for the attaining and maintaining of their full strength and nature, and the propagating of their kind, according to their several kinds.

The second is the life of sense, whereby things are enabled to discern things hurtful to them, and things good for them; to shune the one, and to seek the other.

These are imperfect kinds of life, because they are inherent after a sort in the bodies of things, accompanying a corporal being, which is the meanest being.

But thirdly, there is a more worthy and noble kind of life called reasonable, such as is seen in men and in Angels, which is an ability to proceed reasonably and understandingly in all actions, for the attaining of good and shunning of evils, fit for the welfare of the person endued with reason. Now we must not conceive in God any such imperfect thing as growth or sense, for he is a spiritual, a Simple and Immateriall essence; but his life is to be understood by the similitude of the life of reason, for he is a perfect understanding. To the being then of God adjoin reasonableness in our concerning of him, and we conceive his life somewhat aright.

God life differs from the life of the creature.

1. His life is his nature; or essence, he is life it self, theirs the operation of their nature, he is life, they are but living.

2. His life is his own, he liveth of, and by, and in himself; their life is borrowed from him, in him we live and move, Act. 17. 25. 28. He is life, and the fountain of life to all things.

3 His life is infinite, without beginning or ending; their life is finite, and had a beginning, and most of them shall have an end.

4. His life is entire altogether, and Perfect, theirs imperfect, growing by addition of days to days. He liveth all at once, hath his whole life perfectly in himself, one infinite moment.

5. He liveth necessarily, they contingently, so as they might not live.

6. His life is immutable, theirs mutable and subject to many alterations.

1. This serves to blame those which carry themselves no otherwise to God, then if he were a very dead Idol, not fearing his threats, or seeking to obey him.

2. To exhort us all often, to revive in ourselves, the memory and consideration of his life, by stirring up ourselves, to fear his threats, respect his promises, obey his Commandments, decline his displeasure, and seek his favor. Let us serve, fear, and trust in him, which liveth for evermore. Provoke not the Lord by your sins; for it is a fearful thing, to fall into the hands of the living God. Heb. 10. 31.

3. Here is comfort to all the faithful servants of this God, which desire to please him; for they have a King which liveth and hath lived forever, a King eternal, immortal, invisible and only wise; in his life they shall enjoy life; though friends die, God ever liveth. His life is the preserver, upholder, and comforter of your life. God living of himself, can bless you with natural, spiritual, and eternal life John 14. 19. Rom. 8. 10. 17. Men will give skin for skin, and all that they have for life. It is reported of one, that he offered to redeem his life, thrice his weight in Silver, twice in Gold, once in Pearl. But we do little for the living God, and communion with him in the life of grace, and for obtaining eternal life.

God is immortal and incorruptible, he liveth forever in like perfection.

The Scripture confirmeth this.

1. Negatively, when it removes mortality, and corruption from God, Rom. 1. 23. 1 Tim. 1. 17. and 6. 16.

2. Affirmatively, when it giveth life to God, Gen. 16. 14. Deut. 5. 26. Jer. 2. 13.

The property of God's life is, it is endless, incorruptible, Deut. 32. 40. Life is essential to God, he is life it self, but the life of other things is accidental. His life is also effective, he gives life to all living creatures.

2. God is of himself eternal, of himself, and absolutely immortal, and incorruptible. He only hath immortality, 1 Tim. 6. 16. Angels are not immortal in and of themselves, they have not original, or absolute immortality; their immortality is dependent and derivative.

3. Because he is void of all composition, therefore he is free from corruption.

4. Because he is simply, and every way immutable.

5 This is proved from the Nobility, and perfection of the Divine essence. Living bodies are more perfect then such as do not live; but God is the most perfect, and noble being, John 5. 26.

6. Because he is blessed, therefore he is immortal, Ezek. 37. 14

1. This comforts all God's people, who have the living God for their friend; who liveth forever, and they shall live eternally with him; the life of God comforted Job. 19. 25. Let them trust in the living God. This should comfort us against spiritual weakness, and deadness, though we be dull, and dead in Prayer, God is life, and will quicken us.

2. We miserable men for sin are all subject unto death, 2 Sam. 14. 14. Psal. 144. 4. Psal. 90. 6. Job. 14. 1. Job describes there the brevity, frailty, instability▪ and manifold miseries of this life; therefore let us place all our confidence and hope in God, who is immortal and incorruptible; our soul is immortal, and made for immortality, it is not satisfied with any thing, nor resteth but in God, who is immortal and incorruptible. A thing may be said immortal two ways; first, Simpliciter, absolute per se, suaque natura, so that there is no outward, nor inward cause of mortality; so only God. Secondly, which in its own nature may be deprived of life, yet ex voluntate Dei neither dies, nor can die; so the soul and Angels are immortal.

CHAP. IV.

GOd is truly Infinite, in his nature and essence, actually and simply, by himself, and absolutely he is Infinite. It is a vain conceit, that there cannot be an infinite thing in Act.

He is not infinite

1. In corporal quantity and extension, but in essence and perfection.

2. Not privative but negative, he hath simply no end.

3. He is Infinite not according to the Etymon of the word, which respects an end only; for he is both without beginning and end; although the word be negative, yet we intend by it a positive attribute and perfection.

The Scripture demonstrates God to be Infinite.

1. Affirmatively, Psa. 143. 3.

2. Negatively, in the same place.

3. Comparatively, Job. 11. 8. Isaiah. 40. 12. 15. Dan. 4. 32.

2. reasons prove this.

1. From the perfection of God; whatsoever thing hath not an end of its perfection and virtue, that is truly and absolutely infinite. Infiniteness is to be without bounds, to be unmeasurable, to exceed reason or capacity; it is opposed to Finite, which is to bound or limit, to define, to end, or conclude.

Infiniteness is such a property in God, that he is not limited to any time, place, or particular nature and being; or it is that whereby God is free altogether from all limitation of time, place, or degrees.

He hath all good things in him in all fullness of perfection, above all measure and degrees, yea above all conceiveable degrees by us. He hath all wisdom and power, above all that all creatures can conceive and think; Ephes. 3. 20. that goodness which is in him is Infinite, his love is infinite, his mercies are infinite, and so is his anger. That which is of it self cannot be limited by anything. Every creature is limited and hath certain bounds set to it by its causes, especially the efficient and the matter; but God is no way limited, he hath not any bounds of any kind, but is altogether infinite or boundless. Isaiah. 40. 12. 15. 17.

Every creature hath a threefold limitation.

1. Of kinds of being.

2. Of degrees of its being.

3. Of circumstances of its being.

First each thing is set in its own rank or order with other things, some being of one kind, some of another; some things are simple, some compounded, some corporeal, some incorporeal, some things living, some things void of life, some things sensible, and some things senseless; and so in the rest. The maker of all things hath as it were sorted them into divers kinds, for the greater beautifying of the whole, and demonstration of his wisdom in this variety.

Again things of the same kind and of other kinds too, differ in the degrees of being; some have lower some higher degrees of what they have, some a more lively life, some a quicker sense, some more power, some less, some greater degrees of wisdom.

God is not limited to any kind of being, but hath in himself all kinds of being, not subjectively but eminently. He hath a being beyond all degree and measure, whence all his properties are Infinite, all-sufficiency, omnipotency, omniscience, infinite wisdom and truth, and all in him incomprehensible and infinite.

He is unlimited in regard of time or duration, and so is Eternal; in regard of place, and so is immense or omnipresent, in regard of degrees of all things that are in him, and so is perfect. Infinite in stability, immutable in his power, omnipotent.

God's infiniteness makes all wonderful, his mercies are infinite, his love infinite, his goodness and excellencies infinite.

A thing may be said to be infinite, either absolutely and in the whole kind of being, so God, all good is in him formally or eminently. 2. In some certain kind only, as if there were infinite quantity, it were only infinite in the way of a body; it would not contain all other things in it.

From God's Infiniteness ariseth his All-sufficiency, he is enough for, himself and all things else, to make them happy and perfect in their several kinds; his all-sufficiency is that whereby God is of himself all-sufficient for himself to make himself most blessed, and to satisfy all other things, and make them happy in their several kinds; God hath therefore taken this name upon him, and by the commemoration of it did comfort Abrah • m, and encourage him to be his servant.

But Dr. Preston hath written so largely and well of this Attribute, that I shall not need to say anymore of it.

Object. The Angels and Saints see the Essence of God, therefore it is not infinite. Math. 18. 10. 1 Cor. 13. 12. 1 Joh. 3. 2.

Sol. 1. We must distinguish between vision and comprehension, God is seen of the Angels and Saints; but not comprehended.

2. The finite understanding knoweth God beatifically, not by the force of nature, but by a supernatural illumination of the Holy Ghost and benefit of grace.

1. This is a terror to wicked men; his anger and hatred are Infinite, therefore his anger is compared to all things terrible. 2. serves to reprove their folly who will loose God to get any pleasure or profit, infinite glory and happiness for finite things.

2. Exhorts us not to pronounce rashly of his decrees and attributes, for this only can be comprehended of God that he cannot be comprehended; we must not measure God's infinite power and wisdom by our shallow capacities: the endeavoring to measure the nature and decrees of God by our human reason, hath been one main cause of many desperate errors in the world; therefore Paul Rom. 11. silenceth high and inquisitive disputes by this exclamation, Oh the depth of the wisdom and knowledge of God, how unsearchable are his ways!

3. What is a sinful mortal man in comparison of God, Isaiah. 40. 15. 16. 17. therefore he should humble himself before him and acknowledge his nothingness.

All the whole world compared to the Infinite God, is but as a point; let us therefore stand amazed at the consideration of this Infiniteness, and say with David. Psalm. 8. 5. & 86. 8.

We should love God intensively with our chiefest affection, and extensively above all things. He is an Infinite Ocean of all joy and happiness, he is a continual object of joy and delight to the Saints and Angels in Heaven, they are not weary of him; our infinite desires are fully satisfied with him alone that is Infinite.

God is Immense or Omnipresent, Psal. 139. 7. 8. 9. 10. Josh. 2. 11. Job. 11. 8. Jer. 23. 23. 24. Immensity is taken 1. largely, so it is the same with Infiniteness, signifying that God is neither measured by place nor time, nor by any other thing, but is in his own nature and Essence Infinite and Immense. Immensum proprie est quod non possis metiri; 2. strictly, so it differs from Infiniteness as the Species from the Genus, there being 2. kinds of Infiniteness, Immensity and Eternity.

Immensity is such a property of God, by which he can not be measured nor circumscribed by any place, but fills all places without multiplying or extension of his essence.

He is neither shut up in any place, nor shut out from any place, but is immense, everywhere present; he is without place and above place, present everywhere, without any extension of matter, but in an unspeakable manner.

He is above all, in all, and through all, Ephes. 4. 6. over all (men) by his power, in all (the Saints) by his Spirit; and through all (the world) by his providence.

God is everywhere by his essense, presence and power;

Enter, praesenter, Deus hic & vbique potenter.

1. By his Essence, because he fills all places and spaces with his Immensitie. 1 King. 8. 27. Isaiah, 66. 1. Acts. 17. 27.

2. By his presence.

3. By his power and operation, because he works all in all, 1 Cor. 12. 6.

This Immensity, and Omnipresence of the divine essence, is proved to be essential to God.

1. From Scripture, and that

1. Affirmatively, when he is said to be everywhere present. David proves it by a particular enumeration, of places, Heaven & the Grave, the farthest parts of the earth, yea all things, Psal. 139. 7. 8. 9. 10. He compares places most opposite together, and showing that God is present in them he understands, that he is present in the places between, Amos 9. 2. Iovis omnia plena.

2. Negatively, when he is denied to be concluded and comprehended in a certain place, 1 King. 8. 27. 2 Chron. 2. 6. and 6. 18. Act. 7. 48. and 17. 24. 27.

3. Symbolically, Isaiah 66. 1. Act. 7. 49.

2. From Reasons.

1. From the Simplicity of the Divine essence, God is a pure act; therefore altogether indivisible, and therefore he is in every thing, and in every part of everything, whole and undivided.

2. Whatsoever is in its essence infinite, that also is every where present, else it should be terminated in place. God is infinite in his essence, and being; therefore also of an infinite presence.

Each creature is limited by place, though spirits do not fill up a place by commensuration of parts, yet they have a certain compass (as I may call it) beyond which their essence extendeth not, they are so here, that they are not there; so in heaven, that they are not the same time on earth. But God is altogether above place; he is omnipresent, not by any material extension, but after an incomprehensible and inexpressible manner. He is quite above all place, wholly without, and within all and every place; and that without all local motion, or mutation of place. He is everywhere totally, and equally; he was as well in the Jewish Synagogues, as in the Temple of Jerusalem, or Holy of Holies as well in earth or hell, as in the heavens in respect of his essence.

God's being in every place, is not first by multiplication; there is not a multiplication of his being, as loaves were multiplied, so that they held out to do that which otherwise they could not; for then there should be many divine essences; nor secondly by division, as if part of his nature, were in one part of the world, and part in another; but he is wholly wheresoever he is.

Nor thirdly by commixtion, as if he came into composition with any creature. He is not the air or fire, but he is every where effectively with his essence and being, repletively he fills all places, heaven and earth. Yet he fills not up a place, as a body doth; but is present everywhere, by being without limitation of place; so that he coexists with every creature. Where any creature is, there is he more then the creature, and where no creature is, there is he too; all the sins that we commit, are done in his presence, and before his face, Isaiah 65. 3. Psal. 51. 4. as if a thief should steal, the Judge looking on. We should set the Lord therefore always before us, as David Psal. 16. 8. We should be comforted in troubles, and patient, Phil. 4. 5. a Child will not care so long as he is in his Fathers presence, Psal. 23. 4.

Ob. God is said to descend and ascend.

Sol. This hinders not his being everywhere.

1. He is said to descend, as often as by any visible shape objected, he testifieth his presence, as Gen. 18. 21. Exod. 3. 8. when God withdraws that presence, he is said to ascend, as Gen. 35. 13.

2. When God by the destruction of his Enemies, and deliverance of his own, testifieth of his Church that he is with it on earth, Isaiah 64. and the contrary, Psal. 68. 19.

Ob. If God be everywhere, how is he then said to dwell in heaven. Psal 2. 4.

Sol. In respect of his essence God is everywhere and in every thing as well as in heaven; but he doth more manifest his glory, wisdom, power and goodness, and bestows his grace more liberally on his Angels, and Elect in heaven, then he doth here below.

Ob. How can God be said to depart from man, if he be every where.

Sol. He departs not in respect of his essence, but in respect of the manifestation of his presence.

The Schoolmen, say God is five ways in the creatures.

1. In the humanity of Christ; by hypostatical union.

2. In the Saints, by knowledge and love.

3. In the Church, by his essence and direction.

4. In heaven, by his Majesty and glory.

5. In Hell by his vindicative justice.

1. This may teach the godly to be sincere and upright; because they walk before God, Gen. 17. 1. he is present with them, understands their secret thoughts, and imaginations. Psal. 139. 7. 8. Jer. 23. 23. 24 This should curb them from committing secret sins; and encourage them to perform private duties, Matth. 6. 6. approving themselves to their Father, who seeth in secret. Solitarinesse should not embolden us to sin, nor hinder us from well-doing. It was Josephs reason to his Mistress, how can I do this great evil? though they were alone, God was present.

Two religious men, took two contrary courses, with two lewd women; whom they were desirous to reclaim from their ill course of life; the one came to one of the women as desirous of her company, so it might be with all secrecy; and when she had brought him to a close room, that none could pry into, then he told her, that all the bolts and bars which were, could not keep God out. The other desired to accompany with the other woman openly in the street; which when she rejected as a mad request, He told her, it was better to do it in the eyes of a multitude, then of God.

2. This serves to confute the Lutherans, who hold Ubiquity to be communicated to Christ's body, and therefore they say his body is in the Sacrament, and everywhere else; because it is assumed by God, but this is false; for the reason of God's omni-presence, is the infiniteness of his nature, and therefore it can be no more communicated to the body of Christ then the Godhead can; for his human nature might as well be eternal as everywhere. Christ's body is a finite creature, and though it be glorified, yet is not deified. It is an incommunicable attribute of the Deity, to be in many places at one and the same time.

3. Let us esteem God a greater good then any creature; friends are distant one from another; God is with us in our journeys and families. He only is the object of Prayer, for he is everywhere to hear thee; and so are not Angels. God himself comforts his people, by promising his gracious presence, Gen. 46. 4. Exod. 3. 12. Josh. 1. 9. Isaiah 43. 1.

4. No man by wit, or policy, flight, or hiding himself, can escape the hand of God; for he is everywhere present, Amos 9. 1. 2.

5. This is a terror to the secret devisers of wickedness, their Plots are discovered.

God is Eternal.

Eternity is a being without limitation of time: Time is the continuance of things past, present, and to come, all time hath a beginning, a vicissitude, and an end, or may have; but God's essence is bounded by none of these hedges.

First, he is without beginning, he is before time, beyond time, behind time as it were, and above all circumscription of time. From everlasting to everlasting, thou art God. He is what he is in one infinite moment of being, as I may speak. I am Alpha and Omega, Rev, 1. 8. In the beginning, God made all things; and he that made all things could not have a beginning himself. What hath no beginning, can have no succession, nor end. We cannot properly say of God, that he hath been, or that he shall be, but he is. To him all things are present, though in themselves they have succession.

He is an everlasting King, everlastingly powerful, and glorious; as the conclusion of the Lord's Prayer showeth.

He is called the King eternal, 1 Tim. 5. 17. and the eternal God, Rom. 16. 26. the maker of times, Heb. 1. 2. He inhabiteth eternity, Isaiah 67. 15. God only is properly, and absolutely eternal; Angel, and men's souls, are said to be eternal à posteriori, or à parte post, God à priori & à posteriori, ex parte ante & post, since he hath neither beginning, succession, nor end.

The Scripture confirms this eternity of God divers ways.

1. With a Simple and plain asseveration, Gen. 21. 33. Isaiah 40. 28. and 57. 15. Dan. 6. 26. Rom. 16. 26.

2. By denying to him time and succession, Job. 36. 26. Isaiah 43. 10. Psal. 90. 5. 2 Pet. 3. 8.

3. By attributing to him eternal properties and operations; his mercy is said to endure forever, Psal. 103. 17. and 136.

1. Eternal council is attributed to him, Psal. 33. 11. Eternal Kingdom, Exodus 15. 18. Eternal power, Dan. 6. 26. eternal glory, 1 Pet. 5. 10. his dominion is an everlasting dominion, Dan. 7. 14. his righteousness is everlasting, Psal. 119. 142. and his truth.

4. By a metaphorical description, days and years are attributed to him; but most distinct from our days and years, Job. 10. 5. Dan. 7. 9, 22. He is called the Ancient of days, Psal. 102. 28. thy years are not consumed.

1 Sam. 15. 29. He is called eternity it self; Christ is called the Father of eternity, Isaiah 9. 6. most emphatically, to signify that he is eternity it self, and the Author of it. The French style God in their Bibles l' Eternell, because he only is perfectly eternal.

Reasons.

1. God is the best thing that is, therefore it must needs follow, that he is an eternal essence; for that which is eternal; is better then that which is not.

2. Else he should depend on something else, if he were not eternal; and then he were not God.

3. If he were not eternal, he must have a beginning; and then something else must give it him, and so be better then he.

4. God created all things, even time it self, Heb. 1. 2. He is therefore before all things, and without beginning, Rom. 1. 2. and whatsoever was before time, must needs be eternal.

5. He is the Author, and giver of eternal life to those that have it, therefore he must needs be eternal himself; for whatsoever can give eternity, that is eternal.

Ob. If God were eternal; where was he before the world was? and what did he before he made all things; and why did he make the world no sooner then a few thousand years since?

Sol. These are curiosities, but for answer, as he was of himself, so was he in and with himself. He is that himself, to and in himself, which to us our being, time and place are found to be. 2. He enjoys himself, and his own happiness. 3. He made the world no sooner, because it did not please him.

The creature is limited by the circumstance of time, by which it hath its being measured out as it were by parcels, past, present, and to come; it had beginning, hath succession, and may have an end. The most glorious Angel, as well as a worm, is thus limited by time; once he was not, then he began to be; that which is past is gone; and that which is to come is not yet, and he hath but a little time present. But God's essence had no beginning, hath no succession, can have no end. We cannot say of it properly, it was or shall be, but alone it is; he hath his whole being at once; not some after, some by parcels, one following another, Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isaiah 57. 15. Eternity is the continual existence, and duration of the divine essence. The creatures being, is a flux or perpetual flowing, from one moment to another; God is a being above time, hath not his being measured by time, but is wholly eternal.

1. God's love and election are also eternal, and he will give eternal life to all believers. That which is eternal, is perfect at once, therefore he should be adored and obeyed, his counsel followed, old men are honored for their wisdom. God saith to Job, where wast thou when I laid the foundation of the earth?

2. Let it be a foundation of comfort to us, as Psal. 102. 12. though friends die, goods be taken away, God remains for ever, he fails not.

3. It must encourage the people of God to serve him, and do his will faithfully; for he will recompense it, what ever we hazard or loose, he liveth forever to requite.

4. It is a terror to the wicked; he shall be ever to make them everlastingly miserable; as heaven is an eternal Palace, so hell is an everlasting Prison.

5 We must carefully and earnestly seek him, place our happiness in him that is everlasting; all other things are fleeting; if we get his favor once, we shall never loose it; he will be an everlasting friend, his truth and mercy remains forever.

6. Everyone should resolve in his own thoughts and covenant with God, to spend but one half quarter of an hour every day, in meditating of eternity; renew these thoughts every day; this body of mine though frail and mortal, it must live forever; and this soul of mine, it must live eternally. Eternal life is one of the principal Articles of our Creed, 1 Tim. 1. 16.

CHAP. V.

GOd is in himself, and in his own nature Immutable, Numb. 23. 19. 1 Sam. 15. 29.

Immutability, is that whereby anything in its essence, existence or operation is unchangeable God's unchangeableness is that, whereby God in his essence, properties, and decrees is unchangeable.

The Scripture proves the Immutabilitie of God, both affirmatively, Exod 3. 6. Psal. 102. 29. and negatively. Mal. 3. 16 Jam. 1. 17.

Immutability is twofold.

1. Independent and absolute, and that is only in God.

2 Dependent and Comparative; this may belong to some creatures, which they have from God, but yet infinitely different.

1. God is unchangeable originally and of himself, these from him.

2. In the manner, God is in his essence Immutable, that and his being are all one, therefore he is both potentially and actually so; the creatures are only actually.

3. God is so from eternity, they only from their first being.

All other things are subject to change and alteration; they may loose what they had, and attain something which before they had not; even the Immortal Spirits are thus mutable; they may fall into sin, be annihilated; but in God there is no change; he is what he is, always the same, void of all mutation, corruption, alteration, and local motion, Psal. 90 2. and 102. 26. 27. 1 Tim. 1. 17. Psal. 110. 4. Heb. 1. 11. and 6. 2.

A reasonable creature may be changed five ways.

1. In respect of existence, if it exist sometimes, and sometimes not.

2. In respect of place, if it be moved from one place to another.

3. In respect of accidents, if it be changed in quantity or quality.

4. In respect of the knowledge of the understanding, as if it now think that to be true, which before it judged to be false.

5. In respect of the purpose of will, if it now decree to do something, which before it decreed not to do.

God is not changed any of these ways.

Not the first, because he is eternal, neither beginning nor ever ceasing to exist.

Not the second, because he is present everywhere, not newly beginning to exist in any place.

Not the third, because God is a Simple Essence, and there is no accident in him.

Not the fourth, because he is omniscient, and cannot be deceived in his knowledge.

Not the fifth, because he changeth not his decrees, since he most wisely decrees all things▪

God is unchangeable every way.

1. In essence or being; he cannot be changed into another nature, neither can that nature which he hath, be corrupted and decay.

2. In essential properties; his mercy endureth forever, he doth not love and after hate.

3. In his will and counsel; Psal. 33. 11. Rom. 11. 29. the counsel of the Lord shall stand, Prov. 19. 21.

4. In place, the Sun runs from one place to another, but God doth not remove from one place to another; but is always where he was, and shall be always; viz. in himself.

5. In his word and promises, Isaiah 14. 24. 2 Cor. 1. 19. Rom. 4. 16.

Reasons.

1. From his perfection, all change is a kind of imperfection; there is indeed a change corruptive, and perfective; but the perfective alteration, supposeth the Subject to be imperfect.

2. He is uncompounded, therefore altogether Immutable, a pure act.

3. He is truly and properly eternal, therefore Immutable; for he is truly eternal, who is always the same, without beginning, change or end.

4. If God, should change, then either he must change for the better, and then he was not best and perfect before; or for the worse, and then he is not best now.

5 If he should be changed, it must be from some other thing stronger then himself, and there is none such. Nothing without him can change him, because he is omnipotent, and nothing within him, for there is no Ignorance in his mind, inconstancy in his will, nor impotency in his power.

Ob. God doth repent, Gen. 6. 6. 1 Sam. 15. 11 2 Sam. 24. 16. Psal. 135. 14. Jer. 26. 13. & 18. 8. to repent, imports a change.

Sol. God is not said properly to repent; but after the manner of men, not affective but effective. God doth that which men use to do when they repent, they forbear to do what they have done, and do the contrary, change their actions; God's repenting of the evil in those places, is a putting on a resolution not to do the evil he had threatened, or not to persist in doing that which he had begun to do. There is a change in the creature, but no change in God either in respect of his nature or decree; therefore in other places it is said, he doth not repent; that is, not change or alter his mind. God wills a change, but changeth not his will. The change is in us not God; as Houses and Trees seem to move to them which are in a Ship, but the Ship moves and they stand firm, one may with the same will continuing immutable (saith Aquinas) will that now this thing be done, and after the contrary, but the will should be changed, if one began to will, what he willed not before.

Ob. God promiseth and threateneth some things which come not to pass.

Those threatenings and promises were not absolute but conditional; and how soever the condition was uncertain in respect of men, yet it was most certain in respect of God. His promises are made with condition of faith and obedience, Deut. 28. 13. and his threatenings with an exception of conversion and repentance, Psal. 7. 12.

Ob. God is reconciled with men, with whom he was offended before.

Sol. The object is changed, God is still the same; as the Sun which was troublesome to sore eyes is pleasant to them being healed, the Sun here is not changed but their eyes.

Ob. Why are Prayers or means, if God be Immutable? why do I pray or hear?

Sol. God Immutably wills both the end and the means, and therefore as he wills thy pardon, so he wills thy prayer.

Ob. God created the world, and so Christ was incarnate and made man; now he that was made something, he was not before, or did make something he made not before, seems to be changed. He is a man, he was not so once; he is a Creator, he was not so from eternity.

Sol. Christ did only assume, and take to himself an human nature, he was not changed into it. Creation is nothing but God's will from eternity, that the world should exist in time, so that the creature hath something now, which it had not before, but God's will hath not.

God is not changed any way, though he change his actions according to his good pleasure.

1. This is terrible to wicked men, God is unchangeable which hath threatened to curse them, and bring destruction upon them; they must change, or else there is no repealing of the curse. The wicked hope he will change, the godly fear he will change.

2. It comforts the godly, to whom he hath made many promises, Numb. 23. 23. Heb. 13. 5. He is constant and will perform them. He told Adam, that the Seed of the woman should break the Serpents head. He was long, but sure, for it was fulfilled at the last. His Covenant is everlasting, Isaiah. 55. 3. I am God and change not, therefore you are not consumed. Mal. we should labor for God's love, it is a free hold, and like himself immutable; whom he loves once, he loves for ever: God's people shall never fall from grace, never be wholly overcome of temptations.

3. We should imitate God's Immutability in a gracious way, be constant in our love to God and men, in our promises and good purposes, as the Martyr said. Rawlins you left me, and Rawlins you find me, we should pray for the establishment of our faith and patience.

4. We should admire the glorious nature of God; for what an Infinite Glorious God must he be, which hath had all that happiness and glory from eternity; 2. worship the true God, because he is Immutable, and we shall be so hereafter, being made most like to him, Psal. 102. 27.

5. It confutes the Eutichians, and Ubiquitaries which held, that the God-head became flesh; can a Spirit be a body, and both visible and invisible?

CHAP. VI.

GOd is exceeding Great, 1 Kings 8. 42. 2. Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2. 3. and 145. 3. Tit. 2. 13. God is Great and greatly to be praised, and who is so Great as our God? He is Great.

1. In his nature and essence.

2. In his works.

3 In his authority.

His name is Great. Jer. 10. 6. 11. Josh. 7. 9. his power is great, Psal. 147. 5. His Acts are great, Psal 111. 1. his judgments are great Exodus 7. 4. He is great in counsel, Jer. 32. 19. and mighty works▪ Deut. 32. 4.

There is a double Greatness.

1. Of quantity or bulk, and that is an attribute of a body, by which it hath very large bodily dimensions, as a mountain is a great substance, the Sun a great body; and this cannot be found in God, who is not a body, but an Immateriall essence.

2. Of Perfection, worth and virtue, and that is abundance of all excellencies and largeness, of whatsoever makes to perfection of being, and this is in God. He is so perfect every way that he stands in need of nothing. God is absolutely and simply Perfect, because he hath all things which are to be desired for the chiefest felicity.

He is pefect 1. In the highest degree of perfection, simply without any respect or comparison, secondly he is perfect in all kinds 1. John 1. 5. John saith he is light in which there is no darkness, that is Perfect and Pure without the least mixture of the contrary, the Author and cause of all perfections in all the creatures, they are all in him, but more perfectly and in a perfecter manner. God is most absolutely Perfect, Job. 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture, attributed to God, which signify this, are

1. Schaddai, which is as much as one sufficient to help himself, or one that gives nourishment to all other things, and therefore Gen. 17. 1. when God was to make a Covenant with Abraham, to leave all earthly things, and so trust in him only, he brings this argument, that he was such a sufficient God.

2. Gomer. The verb is used five times in the Psalms; as much as Perfect from the effect, because God doth continually preserve to the end.

3. Tom. Job. 37. 16. It signifieth both Simple and Perfect.

4. Calil. à Col. omnis, that in which all good things are.

God is perfect.

1. Essentially, he is Perfect, in and by himself, containing in him all perfections eminently, Matth. 5 48. He hath all needful to a Deity.

2. Nothing is wanting to him; he hath no need of any other thing out of himself, Job. 22. 2. 3. Psal. 16. 2.

3. Originally, he is the cause of all perfection; what hast thou, which thou hast not received? Jam. 1. 17.

4. Operatively, all his works are Perfect, Deut. 32. 4. A thing is Perfect.

1. Negative, which wanteth nothing which is due by nature to its integrity.

2. Privative, which wanteth no perfection, and so God only is Perfect.

2. God is Great in his works, Deut. 4. 36. God's Perfection stands in an Infiniteness of goodness, Matth. 19. 17. wisdom, Rom. 11. 33. power, Gen. 17. 1. perfect wisdom, goodness, righteousness, moderation, holiness, truth, and whatsoever may possibly be required to grace and commend an action, that is found in the whole course and frame of God's actions; the work of Creation is a perfect work; he made all things in unsearchable wisdom; no man could have found any want of anything in the world, which might be reasonably desired; no man could have found there any evil thing worthy to be complained of. The work of Providence is perfect, all things are carried in perfection of wisdom, justice, and goodness. So is the work of Redemption likewise Perfect. The perfectest measure of justice, wisdom, truth, power, that can be conceived of, doth show it self forth in that work.

Reason. Such as the work-man is, such must the work be, a perfect Artists workmanship will resemble himself. The perfection of God, is his incomprehensible fullness of all excellenci • s, He is absolutely and simply perfect.

Ob. Why doth God use the help of others?

Sol. Not out of need, as the Artificer his Instruments, so that he cannot work with them, but out of choice and liberty, to honor them the more. Hence sometimes he will use no means at all, sometimes contrary means, to show that they help not, and that we should not rely upon them.

Ob. Why is there sin in the world, seeing God needs not any glory that comes to him by Christ, and by his m • rcy in pardoning of sin? why doth he suffer it.

Sol. Because sin is not so great an evil as Christ is a good, and therefore God would not have suffered sin, if he could not have raised up to himself matter of honor; God makes an antidote of this poison.

Ob. How comes it to pass, that God makes one thing better then he did at first? as in the creation, all things had not their perfection at first.

Sol. Those things were perfect ex parte operantis, he intended not they should have any farther perfection at that time; the essence of nothing can be made better then it is, because it consists in indivisibly. God makes not out graces perfect in us because he aims at another end.

God's Perfection hath all imperfections removed from it, 2 Tim. 2. 13. Titus. 1. 2. Jam. 1. 3. There be 6 imperfections found in every creature. 1. Contingency. 2. Dependance. 3. Limitation. 4. Composition. 5. Alteration. 6. Multiplication.

Now God is free from all these. He is 1. a necessary essence. 2. Independent. 3. Unlimited. 4. Simple. 5. Unchangeable. 6. Wholly one. Three of these, viz. God's Simplicity, unlimitednesse in respect of time and place, and unchangeableness, I have handled already; I shall speak of the other three, when I have dispatched this attribute of God's Greatness or Perfection.

3. God is Great in his Authority.

I have shown already that he is Great in his nature and essence, and also in his works; now his Greatness in Authority is to be considered.

He is a Great King, he hath Sovereign, absolute and unlimited Authority over all things, they being all subject and subordinate to him; for at his will they were and are created. This is signified by the Title of the most High so frequently given him in Scripture. He is the High and lofty one Isaiah 57. 15.

1. In respect of place and dwelling, he is in heaven, Eccles. 5. 2. above the clouds.

2. In respect of essence, he is High indeed, inexpressibly high, the high God, Gen. 14. 22. the Lord most High, Psal. 7. 17.

3. In respect of Attributes, he hath more wisdom, power, justice, mercy, then all creatures.

4. In respect of State and dominion; he is exalted in Authority, power, jurisdiction; he is above all, as Commander of all.

God hath supreme dominion and power over all creatures, to order them as he pleaseth, Job. 9. 12. Jer. 16. 6. Isaiah 45. 9. Dan. 6. 26.

Dominion in the general is twofold.

1. Of jurisdiction, whereby he ruleth all subject to him, as he pleaseth.

2. Of propriety, whereby he having a right to every creature, may order it as he pleaseth.

The first is implied in that of JAmes, there is one Law-giver, who is able to save and to destroy. The second in that he is called the Lord of the Earth; and all the beasts of the field are said to be his.

God's dominion is that absolute right and power, whereby he possesseth all things as his own, and disposeth of them as he pleaseth.

Reason. The supreme excellency of his nature; whereby he is infinitely above, not only those things which are actual, but likewise possible.

God's first dominion of jurisdiction hath these parts.

1. To Command.

2. To forbid, as Adam the eating of the Tree.

3 To permit, thus he suffers sin to be, being Supreame Lord.

4. To punish, or reward.

Secondly, his dominion of propriety consists in these particulars.

1. That he can order everything as he pleaseth for his honor and glory, Psal. 8. 1. the strange punishments laid on Pharaoh, were for this, God raised him up to show his glory.

2. He is bound to give none account of what he doth; that is true of God, which the Papists attribute falsely to the Pope, none may say to him cur ita facis?

3. He can change and alter things as he pleaseth, Dan. 2. 21. as when he bid Abraham kill his Son, and the Israelites take the Egyptians goods.

4. Can distribute his goods unequally to whom, and when he pleaseth, to one health, sickness to another.

The adjuncts of this dominion.

1. It is Independent; he hath this dominion of himself, as he is God of himself.

2. Universal; it comprehends all places, times; this kingdom is everlasting, God rules in heaven, earth, hell.

3. Full and Perfect, 1 Chron. 29. 11. 12. His dominion is infinitely greater then all others.

4. It extends to the soul and heart; God is called the Father of Spirits, the hearts of Kings are in his hand; he can terrify the conscience.

We should first prefer God ab • ve all things: the Greatest person in any society is set before the rest. The Sun is respected above other Stars; the King above other persons; we should highly esteem his favor, 40. Isaiah 12. there is a lofty description of God's Greatness. Secondly, We should perform all duties to him with the greatest care, diligence and reverence, and in the highest degree; love him greatly, fear him greatly, praise him with all our might, yield unto him a service proportionable to his incomprehensible greatness. Great is the Lord, and greatly to be praised in one Psalm, and to be feared in another. Thirdly, It is a terror to all those to whom this Great God is an enemy; the wrath of a Great King is terrible, he must needs inflict great punishments on such as rebel against him. Fourthly, Here is great consolation to those to whom he is a friend and Father; he will do great things for their good, they shall have great happiness.

We should choose the Lord to be our Portion, for in him alone is true happiness, and contendednesse to be found; in our wants, we should confidently go to him for help; he being Perfect can supply them.

We should place all our confidence in God alone, expect all good things from him, since he is an inexhausted fountain of all good things; we should imitate him, be Perfect as our Heavenly Father is perfect. Let Patience have her perfect work, let us perfect holiness in his fear. Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow. Paul pressed on forward; labor first to be perfect in heart, Psal. 119. 80. then in your ways. This may serve also to comfort the godly against their weaknesses; God will make his works perfect. He that hath begun a good work in them will perfect it; they should be comforted therefore against all their imperfections to which they are subject in this life, and seek perfection from him. He will supply all their wants, bear with them here, and make them perfect in the other life, 1 Cor. 15. 28. the understanding shall have perfect sight, the will perfect goodness, the heart perfect joy.

We should not mutter under any affliction; for he himself cannot do better then he doth, he makes all things perfect. Eccles. everything beautiful in its season, this is the most perfect State and Condition for thee, and so account it, God hath perfect wisdom, power, love.

Let us not be puffed up with anything we do to him; the Papists abound in this when they maintain merit; for that supposeth some eminency, as if God needed their graces, obedience and service; but let us walk more humbly; say rather if I had no corruption in me, if I could do every duty required with as much purity as Angels; yet this would add nothing to thee; thou art a perfect God, perfectly happy, though I were not at all.

God's works are wonderful great; far exceeding the power of all creatures, either to do the lik to them, or to stop & hinder them. Let all the men on earth lay their hands & heads together, let all Kings unite their counsels, and their forces; can they make an Earth-quake, a Whirle-wind? can they make the thunder to roar? can they cause the flashes of lightening to flame out? It is not a mortal worm to whom the course of nature will submit itself. And if God will that these effects be wrought, what can any man, all men do for the hindering thereof?

2. God's works are unsearchable, and past finding out, Job. 5. 9. who can dive into the secrets of nature, and tell us the true reason of the wind, the Earth-quake, the Thunder, the rain, the Snow? We cannot dive into the bottom of God's works, nor find them out by any Study or Wisdom.

3. We should so much the more honor, dread, and wonder at God, by how much we can less comprehend his works.

4. Let us learn often to contemplate God in his works; see his goodness, greatness, wisdom, power in them, and so we shall profit much in the knowledge of him.

The exaltation of God is a terror to those who will needs be his Enemies, and slight and dis-esteem him, as the greatest part of men do. O how unhappy are they, that have so high and so great a person to be their Enemy, seeing they have nothing to save themselves from his wrath.

2. We should labor to exalt him now, by striving to form and fix in ourselves a most reverent esteem of him, and by exercising in ourselves this virtue of honoring God, often reviving in our minds these thoughts, how high is God, and making them familiar with him; O how excellent is he that hath made and governs all! Why do I not esteem him more and more! The more we can lift up our hearts to exalt God, the more we shall grow in all holiness and righteousness.

3. His friends and servants shall also be exalted at last; though for a time despised and set light by.

We should often and seriously consider of this great perfection of God's nature, authority, and works. The very Saints and Angels have a Negative imperfection, though not a privative; they are not deprived of that which should be in them, but there are many perfections which they have not. God is simply and universally Perfect; and he only hath all kind of perfection, according to his essence.

God is a Necessary Essence.

Contingency is found in the essence of every creature, it might not have been, as well as have been; it may not be, as well as be; there was a possibility of its not being; as there is a possibility of its not being; yea, there was an equal or greater possibility of its not being, then its being.

God is a necessary essence; it is absolutely necessary that he should be, and he cannot but be, and be as he is, and his actions upon himself are altogether and simply necessary; they must be as they be, and cannot but be so.

God is Independent Isaiah 44. 6. Rev. 1. 8. and 21. 6. and 22. 13. Rom. 11. 35. 36.

Every Creature as a Creature, is Dependent, and hangs upon some other thing then itself, and owes its being and continuance to another, Nehem. 9. 6. It hath causes of its being, from which, of which, by which, and for which it is; and further then these causes did, and do contribute to its being, it cannot be. The Angels have an efficient cause and end, and they do as much stand indebted to God for their being and continuance as the poorest worm; and would no more have been without God, nor continue to be then the silliest gnat; but God is altogether independent of himself, by himself, for himself; he hath no causes, but is to himself instead of all causes.

He is what he is, without any help from any other thing; as himself shows in his name, I am that I am.

There are many things which have a beginning from some other thing; there must be something therefore that is of itself, or else we should wander infinitely, a self-essence, and subsistence. God's being is neither ab alio, ex alio, per aliud, nor propter aliud.

We should acknowledge God to be a necessary and Independent essence.

3. God is wholly one Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Hos. 13. 4. Mal. 2. 10. All creatures are subject to multiplication; there may be many of them and are many; many Angels, men, stars, and so in the rest. Not one of them is singular and only one so; but one might conceive that there should be more; for he that made one of them, can make another and another, and as many as he pleaseth; but God is simply one, singular, and sole essence; there neither is, nor can be more then one God, because he is ths first and best essence; and there can be but one first, and one best. He is Infinite, and there cannot be but one Infinite because either one of them should include the other, and so the included must needs be finite, or not extend to the other, and so itself not be Infinite.

There was a first man, and a first in every kind of creature, but not any absolute first save God: one Eternal, and one Incomprehensible, saith Athanasius in his Creed.

There can be but one chief Good, which we desire for it self, and all other things for it, say the Moral Philosophers; and this must needs be God, for no Infinite good can be conceived but He.

Some places of Scripture, simply deny other God's; and others exclude all but this one God; Though there be God's many, and Lord's many; that is, that are so called, and reputed by men, who deceive themselves in their own imaginations; yet to us (in the Church) there is but one God, Zach. 14. 9. after Christ shall come, the Gentiles with the Jews shall all worship one and the same true God.

That which is perfect in the highest degree can be but one; because that one must contain all perfections; that which is omnipotent can be but one; if one can do all things; what need is there of many God's; If there were more God's then one, we might and ought to do service to more then one, to acknowledge them, praise and love them, and be at least in mind ready to obey them, if they should command us anything, and we might lawfully seek to them for what we need, and give thanks to them, for what we received. But the Lord professeth himself to be a jealous God, and cannot endure any Copartner in worship. The Romans refused Christ, because they would have had their God's with him, and he would be worshipped alone without them.

He is one God.

Not numerically, as one is a beginning of number (for that is a quantity) but transcendently as Ens and unum are counted only one, solely and alone God; there cannot be two Infinites in essence, for then one should not have all the other hath in it; God is Infinite, for of his Greatness there is no end.

Secondly, others would be imperfect or superfluous, he being Infinite and Perfect.

Thirdly, From his absolute Lordship, and dominion over all; he is King of Kings, and Lord of Lord's. My God (said Luther to the Pope) will make your God know, that you are too weak for him; if there were two God's, there would be a strife between them (as between Caesar and Pompey) who should be the Greater and chiefest of all. God may be said in a special manner to be one, two several ways.

1. For the purity and simplicity of his substance, which is not compounded with anything else. For that is most truly and properly one, which is nothing but itself, and hath no other thing mixed with it. God is so pure and simple an essence, that he is not compounded so much as of parts.

2. From his singularity, because there are no more God's, but one, God is not only one, but he is also the only one. He is such a one as hath no Copartners in worship. Both which Titles are expressly ascribed unto God in the Scriptures: Both that he is one, and that he is the only one. God is not only unus but also unicus, or to use Saint Bernard's word, unissimus. If that word may be used, he is of all things, the onest. Socrates, and Plato in their definition of God, ascribe to him unity, with particular respect unto his singularity.

Pythogoras his advice to his Scholars was to search the unity.

There is a threefold unity; first, of persons in one nature, so there is one God, Deut. 6. 4. The second, of natures in one person, so there is one Christ. 1 Cor. 8. 6. Thirdly, of sundry natures and persons in one quality; so there is one Church Cant. 6. 8. The Socinians reject these three unions, because they so far transcend reason, and they receive not those things, which their reason cannot comprehend.

The more we content ourselves with God only, the happier we are; he is the only Infinite riches, wisdom, goodness; how happy are they that have him in quo omnia? spend all thy pains in getting him.

2. If he be your enemy, there is none else to rescue you; he is God, and there is none else; he will destroy, and none shall be able to deliver out of his hands.

3. It shows the wickedness of those, which set up other God's, besides the true God. The Epicure makes his belly, and the covetous man Gold his God; themselves of Stocks and Stones; this is a great dishonor to him, the Papists worship the Cross, invocate Saints and Angels, make a God of the Pope.

The Heathens were guilty of Polytheism, they worshipped many God's: they had their Dij majorum, and minorum gentium. Hesiod reckons up thirty thousand God's; the Manichees said there were two God's, the Thritheites that there were three.

This is the very first of all God's Commandments, thou shalt have no other God's before me. If there were more, for us not to acknowledge, adore, and honor them, were a wrong and act of in justice against them; so the first and foundation of all the rest of the Commandments, should be a most Injurious, and unlawful Command; and therefore we must either conceive of him, which gave that Commandment, as a most envious, vainglorious, arrogant and self-seeking God, that could not endure, that other God's perhaps his equals should enjoy their due glory and homage, (which were most absurd, and blasphemous) or else we must needs confess that which is the truth, that he forbade us to make any other, because there is no other, and he would not have us misplace our devotion and service, by tendering it to that which is not God.

If there be many God's, then either they must all be Subordinate, one being Superior; or else Coordinate each being equal to other. If one be inferior to another, that which is at the Command of another, or exceeded by another, is not god; if coordinate and equal, then one of them may cross another; or many may hinder one, and what can be hindered in its working is not God.

If there be more God's, they cannot be eternal; for an eternal being admits not of multiplicity; for that is eternal which is simply first; and that which is simply first hath nothing of as long as continuance as itself.

God united heaven and earth, and made them one world the Sea and the Land, and made them one Globe; soul and body, and made them one man; Jews and Gentiles, and made them one Church; Adam and Eve, and made them one flesh, nay, God and man, and made them one Christ.

CHAP. VII.

THe next Attribute in God is his understanding; which is the Divine essence, understanding, and knowing all things always, and by one act. It is called also Science, knowledge, and omniscience. God knows all things, because first he knew himself directly in himself, by himself, and primarily as a most perfect object; which knowledge in God, is of absolute necessity (for he could not exist without the knowledge of himself) and infinite apprehending an Infinite object, 147. Psal. 5.

Secondly, because he knows the creatures all and singular viz. all things which have been, are, or shall be, might have been, and may be; not only the substances, but all the accidents of creatures, not only things necessary, but also contingent, all good things by himself, and all evils by the opposite good; and that infallibly without error.

For the manner of divine knowledge, God knows all things by his essence, not by species abstracted from the things; for so things should be before the divine knowledge, on which yet they depend. God doth not understand by discoursing from a known thing to that which is unknown, in a doubtful and successive reasoning; but by looking on them, and by one most simple Individual and eternal act Comprehending all things. He apprehends by one act of his understanding, and by himself simple things without species, compound without composition and division, syllogisms and consequences without discourse; lastly, he most perfectly understands all the multitude of things without distraction, and distance both local and temporal, without distinction of former and later, past or future, according to the beginning, progress, and end, possessing all things together and always present; which with us are revolved in time, Dan. 2. 21. 22. 1 Cor. 3. 19, 20. 44. Isaiah 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9. 10. 11.

The Scripture proves God's omniscience.

1. Affirmatively or positively, Job. 28. 24. 1 Sam. 2. 3. he is called by Hanna in her Song, a God of knowledge, 1 Sam. 16. 7. 1 King 8. 39. Psal. 94. 11. He knows from eternity, by one simple act, before all time, before there was a world; secondly, certainly; he cannot be deceived.

2. Negatively, Job. 42. 2. Psal. 139. 45. Heb. 4. 13.

3. Metaphorically and Figuratively, for when eyes and ears be given to God, his omniscience is signified, 2 Chron. 16. 9. Psal. 11. 7. when he is called light, 1 John 1. 5.

2. It is proved by reason.

1. By way of negation, ignorance is a defect, and imperfection; but God is most Perfect, therefore all Ignorance is to be removed from him.

2. By way of causality; God governs all things in the whole universe and directs to convenient ends even those things which are destitute of all knowledge and reason. Therefore he foreknows and sees all things; all creatures are God's works, and an artificer knows his work; the Prophet knew what was in Gebezis heart, God revealing it to him. God made the heart; shall not he know it?

3. By way of eminency. God hath made creatures intelligent and full of knowledge, viz. Angels and men; therefore he knows and understands in a far more perfect and eminent manner, Psal. 94. 10.

He knows.

1. The substantial natures of all other things; as of Angels, Men, Beasts, Plants, Gen. 1. He saw all things which he had made, Matth. 6. He is said to take care of Sparrows, which could not be without knowledge.

2. Their accidentals, as actions, and passions with the circumstances of them. Hence he is said to know the hearts, and try the reins of men; and there is nothing hid from him, Matth. 6. The Father which seeth in secret.

3. He knows things which are to come, not as if they were to come; for to him all things are present. God makes this an argument of his Divinity, when he bids them see, if their Gentile God's can tell what is to come. He doth not only know what things naturally shall be, but likewise what is possible.

By his Prophets, he hath often foretold future things.

4. He is privy to all our actions, Psal. 119. 168. Job. 34. 21. 22. 2. knows our words, 2 King 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts, Prov. 15. 11. Job. 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈 in non-Latin alphabet 〉 he sees and knows the heart, Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27 Apoc. 2. 23. He made the heart, and will judge men for their thoughts, he gives laws to the heart, saying thou shalt not Covet thy neighbors house; else God were not infinite in knowledge if he knew not the heart.

Our understanding differs from God's, many ways.

1. We have our knowledge from others, from him; he his from himself. He understands by himself without any help; man needs many helpers, his senses, fancy and intellgible species.

2. In extent; we know but some things, he all, general and particular.

3. Our knowledge is simply finite, but God's infinite.

4. We understand things by species or Images, abstracted from them, he by his essence.

5. We understand things successively one after another, with pains of discourse, proceeding from an unknown thing to a known, or from a less known to a more known: but God knows all things together, and by one most simple, immutable, and eternal act of understanding.

6. He knows himself, and all other things perfectly, all things past, present and to come, open, secret, certain, contingent, that which shall be, which shall be never be; we cannot show the causes nor properties of an Herb, and understand only those things which are, or at least have been, and we know doubtingly.

There is in God (say the Schoolmen) scientia visions, a knowledge of all future things; 2. Simplicis intelligentiae, a most perfect knowledge of all, and the several things, which may be done.

1. This is a terror to the wicked, who is Ignorant of God, 2. Thess. 1 8. The Study of the knowledge of God, and our Lord Jesus Christ, is the highest, noblest, the most soul perfecting and exalting knowledge that can be; all other knowledge without this will nothing advantage us.

2. It is necessary for us to be ruled by him, who is so full of knowledge, and to believe all which he saith by way of relating, promising, threatening.

3. This may comfort God's people, my witness is in heaven, said Job. if they know not how to express themselves in Prayer, God knows their groans.

To God's understanding are referred his Wisdom, or Prudence, and Prescience.

The wisdom or Prudence and counsel of God, by which God rightly perceives the best reason of all things which are do • e. Hence it is that all things are joined, and knit together in a most perfect harmony, and beautiful order, so that they well agree, both amongst themselves and with God.

God is wisdom it self, Prov. 8.

His wisdom is.

1. Infinite, Psal. 136. 5. and unsearchable Job. 11. 7.

2. Essentiall to himself. He is the only wise God, Rom. 16. 27. 1 Tim. 1. 17.

3. He is perfectly, originally, unchangeably wise Isaiah 40. 13.

4. The fountain of all wisdom; was there such wisdom in Adam, to give names to things according to their natures? and in Solomon to discourse of all things? and is there not much more in God?

Wisdom is an ability to fit all things to their ends. He that worketh for a worthy and good end, and fitteth every thing unto it, worketh wisely. God doth 4 Actions to all his • reatures as Creatures, viz.

1. He made them. 2. Sustaineth them. 3. Actuateth them. 4. Guideth and disposeth them all wisely; aiming at a noble end, viz. his own glory, content and satisfaction.

He hath set also to each of them special ends, to which they serve in nature, and that end is the mutual preservation one of another, and common beautifying of the whole workmanship, in subordination to that high end of his glory; and so he hath fitted each thing for that particular end he made it; and all for the universal end, to which he intended all. The Sun was made to distinguish day and night and the several seasons, it is most fit for that end, it is most fit for the end in its quantity, quality, motion, and all that pertain to it. God made Grass for the food of Beasts, it is fit for that end; so in the rest.

Wisdom hath two principal acts, fore-sight, and fore-cast, by which a man can beforehand see what will be after to make his use of it; 2. disposing and ordering things, by taking the fittest means and opportunities to attain his own good and right ends. This virtue is Infinitely in God, for he doth fore-see all thiings eternally; and in time disposeth of them most fitly, by the fittest means and opportunities for the best that can be, to his own glory, which is the highest end that he can and should aim at; for to that which is the best of all things, must all things else be referred; therefore God is the only wise God. God's knowledge differs from his wisdom, in our apprehension thus. His knowledge is conceived as the mere apprehension of every object, but his wisdom is conceived as that whereby he doth order and dispose all things. His knowledge is conceived as an act; his wisdom as an habit or inward principle; not that it is so, but only we apprehend it in this manner.

God's wisdom is seen in these particulars.

1. In making of this great world, 1 Cor. 1. 21. all things therein are disposed in the best order, place, time, by the wisest Architect. How doth David in the Psalms, admire the wonderful power and wisdom of God, in making of the world Psal. 136. 5. and 104. per totum. Much wisdom and art is seen in the Sun, Starrs, creeping things; Solomon in all his glory was not comparable to one of the lilies; for that is native and imbred, his adventitious.

2. In particular, in making of man, the little world, David is much affected with this Psal. 139. 14. 15.

3. In the order which is in these things, God hath made everything beautiful in his season, saith Solomon. He is called the God of order, Psal. 19. The heavens are said to have a line, which is likewise called their voice, because God by this exact order and art, which he shown in making of them, doth plainly declare to all the world, his glory and power.

4. In that nothing is defective or superfluous.

5. In contrivi • g things by contrary means. He brings about contrary ends, by contrary means; by death he brought life to believers, by Ignominy and shame the greatest glory. By terrors for sin, he brings the greatest comfort, and leads men by hell to heaven.

6. By catching those which are wise in their own craftiness, Psal. 59. Job. 9. 4.

7. In finding out a way to save man by Christ, Ephes 3. 10. 〈 in non-Latin alphabet 〉 wisdom in many curious passages, 1 Pet. 1. 12. the very Angels desire to pry into this mystery; and indeed here was so much wisdom, that if the understanding of all men and Angels had been put together, they could not have devised a possible way for man's salvation.

8. In the Church, in the Oracles of Scripture, exceeding all sharpness of human wit, in the original, progress, change, and migration of the Church, and other mysteries of the Gospel, the profound and immense wisdom of God's councils shines.

9. In the particular passages of his Providence to his Children, about their outward condition; in taking David from the sheep-fold to be a King; but how much misery did he undergo before he was settled? So to Jacob, Abraham and Paul; in doing them good by their sins, making them wary.

10. In Heaven, in which the Councils, acts, decrees, and promises of God (all obscurity being removed) shall be most clearly unfolded.

Dost thou want wisdom, go to this fountain, Jam. 1. 5. Psal. 94. 10. all the wisdom of men and Angels comes from him. The godly have a most wise teacher, Job. 36. 22.

2. Take heed of trusting in thy own crafty wisdom, 1 Cor 3. 18.

3. God's wisdom calls for our fear; the people feared Solomon for his wisdom; and praise, Rom. 16. 27.

4. The order and variety of things ariseth not from nature, but the Divine working.

5. We should be content with the portion which God gives us, that weather which he sends, those troubles he brings on us; since he is wisest, and knows best what is fittest for us, and when is the best time to help us.

6. Admire that in the works of God which we understand not▪ God's wisdom is unsearchable, and his Counsel like unto the great depth.

7. Be constant and diligent in reading, and pondering upon the Scriptures; they will make you wise to Salvation, to which add Prayer and Practice.

God's Prescience or fore-knowledge is that, whereby God fore-knew all future things necessarily, certainly, immutably, and from everlasting. Neither fore-knowledge nor remembrance are properly in God, all things both past, and to come, being present before him.

Although God's prescience bring not a nec • ssity upon events, yet it is necessary for all things to happen so as God hath foretold, because God so fore-knows, as he hath decreed and willed it shall be; but his decree gives existence.

So much for God's understanding; his will follows; by which God freely immutably, and efficaciously wills and approves of Good and that only, both the chiefest and first, viz. himself and his own glory, as the end: and also the Secondary, inferior and subordinate good, viz. that of the creature, asfarre as it hath an Image of that chiefest good, and tends as a mean to that ultimate end. God wills, 1. Most freely; for as liberty is essential to every will; so it is chiefly proper to the Divine, because it is a will especially; yet God wills good necessarily with a necessity of Immutability, but not with a necessity of coaction; for he is necessarily and naturally Good, and that which he once willed, he always wills immutably and yet freely; 2. God wills efficaciously; for no man resisteth, nor can resist his will, Dan. 4. 32. Rom. 9. 19. voluntas Dcisemper impletur aut de nobis aut à Deo in nobis Augustine.

Will is taken.

1. For a faculty or power of the soul whereby we will; so we say there are these faculties in the soul, the understanding and the will.

2. For the act of willing called volitio.

3 The object or thing willed, so John 6. this is the will of my Father, that is, that which he willeth and hath decreed. So we say, it is the Princes will, that is, that which the Prince will • th.

But God's will is his essence whereby he freely willeth good, and nilleth evil; or it is a faculty whereby God chooseth all and only good, and refuseth all and only evil.

The will of God is.

1. Most holy Rom. 12. 2. Psal. 119. 137. the rule of justice, Lam. 3. 37. Ephes. 1. 11. Deut. 29. 29. Isaiah 8. 20.

2. Eternal, Rom. 9. 11.

3. Unchangeable, Mal. 3. 6. Rom. 11. 1.

The will of God is one and the same; but it is distinguished 1. In respect of the object into voluntatem been plac • ti & placiti. God wills good things, and good effects with the will of his good pleasure, approving them first of all, and by h • mselfe, he intends their end and means, Ephes. 1. 5. but evil and evil effects as they are evil, he nils, disapproves and dislikes. Yet he voluntarily permits evil, and as there is a good end of it, he wills it with the will of his pleasure, for it is good that there should be evil. Psal. 81. 12. Act. 14. 16. 1 Cor. 10. 5. 2. In respect of application to the creature, into 1. Absolute, when God willeth and concludeth anything concerning us withont any condition in us. 2. Conditional, when he wills some condition being put in us; so God would have all men saved on this condition if they can believe. The first of these is by another name called voluntas beneplaciti, the last voluntas signi.

God's will is 1. Secret, that whereby he hath absolutely, and freely determined with himself what he will do, permit, or hinder.

2. Revealed, that whereby God hath manifested what he would have believed, done or left undone by his reasonable creatures, Mark, 3. 35. 1 Thess. 4. 3. That distinction of God's will into beneplaciti & signi differs little from this. Signi is the same with revealed, beneplacitum is the decree properly so called, which may be either hidden or manifest.

It serves first to comfort us in adversities; God is a most free agent, therefore he is not bound to second causes, so as he cannot help without them, Psal. 115. 3.

2. To exhort us to sobriety in our judgment of God's works. He is a most free agent, therefore we should not rashly exact of him a reason of his deeds.

2. We should labor first to know God's will; so did Eli. 1 Sam. 3. 17.

2. Our wills should be pliable to the will of God, we should be careful; 1. To do his will cheerfully, speedily, sincerely, constantly; a Christian makes God in Christ his portion that is his faith, and the word of God his rule, that is his obedience.

3. Be patient under the hand of God in all afflictions, for nothing can befall us but that which is the good pleasure of our heavenly Father.

3. We should not depart from the word of God, but make that the warrant of all our actions; for there is nothing sin but what God forbiddeth; and nothing acceptable, but what he commandeth. A man may with a good will, will that which God nils; as if a good Son desire his Fathers life whom God would have die, & one may will with an ill will, that which God wills with a good will, as if an ill Son should desire his Fathers death, which God also wills.

4. Prie not into the Lord's secrets , they belong not unto thee, but be wise unto sobriety.

5. We should be afraid to sin against God, who can punish how he will, when he will, and where he will; God wills seriously the conversion of all men, by the preaching of the word, voluntate approbitionis, by way of allowance, but not voluntate effectionis & intentionis, not effectually, by way of full intention to work it in them. It is one thing to approve of an end as good, another thing to will it with a purpose of using all means to effect it. God's Commandments and exhortations, show what he approves and wills, to be done as good; but his promises or threatenings show what he intendeth effectually to bring to pass.

Under God's will are comprehended affections, which are attributed to God, and are divers motions of his will according to the diversity of Objects. Yet they are not sudden and vehement perturbations of God as they are in man, rising and falling as occasion serves, but constant, fixed, tranquill, and eternal Acts and inclinations of the will, according to the different nature of things, either contrary or agreeable to it. There are in man some habitual and perpetual affections as love and hatred; much more hath the Eternal will of God Eternal affections, whiles it moves it self to the objects, without alteration, impression and passion. God is so far affected toward particulars, as they agree or disagree with the universal and immutable notions, and Ideas of good existing in God from eternity; so God hates evil, and loves good, both in the abstract and universal Idea, and also in the concrete in particular subject as far as it agrees with the General.

CHAP. VIII.

THe Affections, which the Scripture attributes to God, are.

1. Love which is an act of the Divine will, moving itself both to the most excellent good in itself, and to that excelling in the reasonable creature, approving it, delighting in it, and doing good to it, John 6. 16. 35. Rom. 5. 8. In which definition 2 Things are to be noted.

1. The object of God's love.

2. The effect or manner of God's love.

The primary object of God's love is himself, for he taketh great pleasure in himself, and is the Author of greatest felicity and delight to himself. The Father, Son, and Holy Ghost, love one another mutually, Matth. 3. 17. and 17. 5. John 3. 33. 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The Secondary object of God's love is the reasonable creature Angels and men. For though he approve of the goodness of other things; yet he hath chosen that especially, to prosecute with his chiefest love, for these reasons.

1. For the excellency and beauty of the reasonable creature, when it is adorned with its due holiness.

2. Because between this only and God, there can be a mutual reciprocation of love, since it only hath a sense, and acknowledgement of God's goodness.

3. Because God bestows Eternity on that which he loves; but the other creatures besides the rational shall perish.

God's love to Christ is the foundation of his love to us, Matth. 3. 17. Ephes. 1. 6.

God loves all creatures with a General love, Matth. 5. 44. 45. as they are the work of his hands; but he doth delight in some especially, whom he hath chosen in his Son, John 3. 16. Ephes. 1. 6.

2. The effect or manner of God's love is, that God makes the person happy whom he loves. For he doth amply reward that joy and delight which he takes in the holiness and obedience of the Elect, while he pours plentifully▪ upon them all gifts, both of grace and glory.

This love of God to the Elect is 1. Free, Hos. 15. 5. He was moved with nothing but his own goodness.

2. Sure, firm, and unchangeable, Rom. 5. 8. 10. 1 John 4. 10. John 13. 1. and 31. 3. Infinite and Eternal, which shall never alter John 3. 16.

3. Effectual, as is declared both by his temporal and eternal blessings, 1 John 3 1.

4. Great and ardent, I • hn 3. 16. and 15. 13. Rom. 5. 6. 7. God bestows pledges of his love and favor upon them whom he hath chosen, and sometimes he sheds the sense of his love abroad in their hearts.

We must love God Appreciative love him above all things, and in all, Psal. 73. 24. Math. 10. 37. Intensive and intellective withal our might and strength. Affectu & effectu love him for himself, and all things for the Lord's sake. We should express our love to him by our care in keeping his Commandments. 1 John 2. 3. John 14. 25. and 15. 10. and earnest desire of his presence, Psal. 4. 2. 2.

2. Our love should be conformed to God's, in loving the Saints, 16. Psal. 3. Gal. 6. 10. and Christ above all, desiring to be united to him, 1 Cor. 5. 44. 1 Pet. 1. 8.

3. We should admire the love of God, 1 John 3. 1. For the sureness, greatness, and continuance of it, it passeth our knowledge, Ephes. 3. 19. He hath given his Son for a price, his Spirit for a pledge, and reserves himself for a reward.

That Tantus so great a God should love tantillos so little creatures as we before we were, Rom. 9. 11. tales when we were Enemies, Rom. 5. 10. tantum so much.

Means to • ove God. 1. Begge this love much of God in Prayer.

2. Study much to know him, his nature, attributes, excellencies. 3. Labor to enjoy communion with him. 4. Mortify other loves contrary to this, inordinate self-love and love of the world, 1 I • hn 2. 15.

There are many promises made to the love of God. 1. Of Temporal blessings, Psal. 91. 14. Rom. 8. 28. 2. Spiritual, all the comforts of the Gospel, 1 Cor. 2. 9. 3. of heavenly and Eternal blessings, Jam. 1. 12. and 2. 5.

1. God is maxim amabilis, he is truly lovely 2. Consider the great benefits we receive from him, 116. Psal. 12. 3. He desires us to love him, Deut. 10. 4. Mark. 12. 33. 4. this affection only and joy abide forever, 1. Cor. 13. 20. ult.

The second affection in God, contrary to love, is Hatred, which is an act of the Divine will, declining, disproving and punishing of evil, prevailing and reigning in the reasonable creature.

In which definition three things are to be noted.

1. The object of God's hatred.

2. The cause and condition of the object hated.

3. The effect of God's hatred.

1. The object of God's hatred is the reasonable creature, for that only sins. He hateth iniquity, Psal. 71. 59. Prov. 11. 1. and the creature which obstinately and stubbornly persisteth in evil, so that he doth rejoice in the calamity and destruction thereof, Psal. 11. 5. & 5. 6. Prov. 16. 5.

2. The cause and condition of the object hated, is sin; for which God abhors the delinquent creature; only the reasonable creature hath left his station, and defiled himself with the filth of sin; all the rest of the creatures, whether brute beasts or insensible creatures, persist in the state of goodness wherein they were created, although perhaps not in the same degree of perfection and excellency for man's sin. But although God cannot hate the creature unless as sinful: yet not every degree of sin, but a high measure of it, makes the person hated. It is true that God abhors the least sin, yet he doth not abhor the persons of the godly, in which are the relics of sin, as he doth those of the wicked in whom sin reigns.

3. The effect of God's hatred is to punish the person whom he hates, whom when once it is rejected by God troops of evil do invade, God both permitting and commanding; and this actual hatred or outward manner of manifesting it may not unfitly be referred to the Divine justice. Hatred in God is a virtue, and fruit of his justice, and not a vicious passion.

1. We should hate sin (for God hateth it) and that with the greatest hatred, even as hell it self, Rom. 12. 9. sin is the first, principal and most immediate object of hatred. Paul mentioning divers evils saith, God forbid, I hate vain thoughts, saith David. Our affections must be conformable to God's. He hateth nothing simply but sin, and sinners for sins sake. 2. Sin is as most injurious to God, so most hurtful to man; therefore it is in it self most hateful. The ground of hatred of anything is the contrariety of it to our welfare, as we hate wild, fierce, and raging beasts, for their mischievousness, a Toade and Serpents for their poysonfulnesse, which is a strong enemy to life and health. Sin is the most mischievous and harmful thing in the world. Just hatred is general of whole kinds, as we hate all Serpents, so we should all sins.

Means to hate • inne.

1. Pray to God, that his Spirit may rule and order our affections, and set the same against evil.

2. Exercise ourselves in meditating of the infinite torments of hell, which sin deserveth, and the fearful threats denounced against it in the Word of God of all sorts of evils.

3. We should labor to get out of our natural estate, for the unregenerate man hates God, Psal. 81. 15. Rom. 1. 30. Christ John 7. 7. and good men, eo nomine, as Cain did Abel, 1 John 3. 10, 12. they hate God's ways and Ordinances, 1 Prov. 22. 29. This hatred is, 1. Causeless, Psal. 69. 44. 2 Intire, without any mixture of love. 3. Violent, Psal. 55. 3. 4. Irreconcileable, Gen. 3. 15.

CHAP. IX.

OTher affections which are given to God metaphorically, and by an Anthropopathy, are 1. anger and its contrary, complacency or gentleness, which are improperly in God, for he is neither pleased nor displeased; neither can a sudden either perturbation or tranquility agree to God▪ but by these the actions of God are declared, which are such as those of offended and pleased men are wont to be, viz. God by an eternal and constant act of his will approves obedience and the purity of the creature, and witnesseth that by some sign of his favor, but abhors the iniquity and sin of the same creature, and shows the same by inflicting a punishment not less severe but far more just then men are wont to do when they are hot with anger, Exod. 32. 10. Now therefore, let me alone, that my wrath may wa • hot against them, and that I may consume them, and I will make of thee a great Nation.

God's Anger is an excellency of his own essence, by which it is so displeased with sin, as it is inclined to punish the sinner; or a settled and unchangeable resolution to punish sinners according to their sins.

God is greatly moved to anger against all impenitent sinners, especially the unjust enemies of his people, Rom. 1. 18. & 2. 8, 9. 1 Cor. 10. 22. Ephes. 5. 6. & Col. 3. 6. Deut. 32. 21. Psal. 106. 40. because such wrong God; He cannot be hurt, for that were a weakness; but he may be wronged, for that is no weakness, but a fruit of excellency, seeing nothing is more subject to be wronged then an excellent thing or person: for wrong is any behavior to a person not suitable to his worth. And the more worthy a person is, the more easy it is to carry ones self unseemlily.

Sin wrongs God:

1. In his authority; when a just and righteous Governor hath made just and right Laws: then it is a wrong to his authority, a denying and opposing of it, to neglect, dis-regard, and infringe those Laws. Sin is a transgressing of God's Law, and impenitent sin, doing it in a very willful manner, with a kind of carelessness, and bold disrespect of the Law-maker. God should not have shown himself wise, just, good, careful of mankind, that is to say, of his own work, if he had not made his Law; for it is a rule tending to guide man to order his life most fitly for that which was the main end of it, the glory of his maker, and that which was the subordinate end of it, his own welfare.

2. It wrongs him in his honor, name, and dignity; it is a denying of his perfect wisdom and justice.

3. In his goods, abusing them.

4. In his person, sin being offensive to the purity of his holy person.

Lastly, the opposing of God's people wrongs him, in those that are nearest him.

The properties of God's anger:

1. It is terrible; he is called Bagnall Chemath, the Lord of anger, Nahum. 1. 5. His wrath is infinite like himself. If we consider it, 1. in regard of its intention, for God is called a consuming fire, Heb. 12. 29. it pierceth the soul, and the inmost part of the Spirit. 2. In respect of its extension, it comprehends in it all kinds of evil, Corporeall, Spiritual, in life, death, after death; it reacheth to Kingdoms, as well as to particular persons or families; to the posterity, as well as to the present generation. 3. In respect of duration, it continueth to all eternity, John 3. 36. it is unquenchable fire.

2. Irresistible; compared to a whirlwind.

God is most wise, of great and perfect unsterstanding. He is slow to anger, never moved till there be great cause; therefore he holds out in his anger. Great persons inflict great punishments on those with whom they are displeased.

Ob. Fury is not in me, Isaiah 27. 4.

Sol. Take fury for unjust, undue and excessive anger, which riseth too soon, worketh too strong, and continueth too long; so it is not in God; but a discreet and well advised motion against any offender, by which one is moved to punish him according to his offense; anger so taken is in him.

Anger, wrath, and rage, (or fury) are sometimes promiscuously put one for another, and sometimes distinguished. Anger is a boiling of the blood about the heart, causing a commotion of the spirits that are near. Wrath is the manifestation of that inward distemper by looks, gestures, or actions, tending to revenge; but rage is the extremity of both the former, Prov. 27. 4.

This may humble and astonish impenitent sinners, Hos. 8. 5. Psal. 90. 11. We must quench God's wrath as men do fire at the first, by casting in water and taking away the fuel; by repentance and reformation; pour out water, 1 Sam. 7. 8. Jerem. 4. 14. Psal. 6. 8. Pray earnestly to him, Zeph. 3. 3. Moses by prayer turned away God's hot anger from Aaron and Israel.

2. Let us take heed of sinning, and so provoking God to anger; and let us be angry with all sin, as he is. He is angry sometimes at the best people, Israel, his peculiar treasure, Judges 2. Numb. 11. 2 At the best of his people, with Moses, Aaron and Miriam, Mi • . 6. 4. Exod. 4. 14. 3 At the best of their performances, their prayers, Psal. 80. 4.

God's Meekness or Clemency is a property in him whereby he doth so moderate his anger, that it doth not exceed, yea it doth not match the heinousness of the offense; or it is a property, whereby the Lord in judgment remembereth mercy, not laying such grievous punishments, or of so long continuance upon his creatures, as their sins deserve, no not when he doth correct them, 2 Sam. 7. 14. Jer. 3. 5. Joel 2. 13. Jon. 3. 9, 10.

Queen Elizabeth said, next the Scripture she knew no Book did her so much good as Seneca de Clementia. Her clemency was such, that her brother King Edward was wont commonly to call her His sweet sister Temperance.

Magistrates and Ministers, and all Christians should labor for this grace they should be slow to anger, and moderate wrath. Magistrates should rule, and Ministers instruct in meekness. No virtue is so generally commended, 1 Tim. 6. 11. Titus 3. 2. JAmes 3. 17, 18. Humbleness of mind and meekness of spirit are often in Scripture set down together, Ephes. 4. 2. Coloss. 3. 2.

God takes to himself also Griefe and Joy. God's grief is his aptness to be displeased with a thing, as a man is with that which grieves him. Joy is the excellency of his nature, by which he is well pleased with other things.

So God attributes to himself desire and detestation, hope and fear. Desire is that whereby he useth fit means to effect anything; Detestation is that whereby he useth fit and due means to prevent anything.

God is said to expect or hope for that which he hath used due means to effect, and therefore requireth that it should be. To fear what he hath used due means to prevent, and so will order the means that it may not be.