Treatise of Divinity, Book 1 · Chapter 1

Treatise of Divinity · Book 1 · Chapter 1

p. 1CHAP. I.

Of Divinity in generall.

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

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

1. From the naturall light of conscience,Rom. 1. 18…19, 20. & 2▪ 14, 15.Rom 1:18 in which (we being unwilling) many footsteps of Heavenly knowledge and the divine will are imprinted.

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

p. 23. From the nature of God himselfe, who being the chiefest good, and therefore most**Omne bonum est sui diffusivū, ergo maximè bonum est maxim… sui diffusivum. Vt se habet simile ad sim…le, ita se habet magis ad magis. Locus topicus. diffusive of himselfe, must needs communicate the knowledge of himselfe 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 Gods will, which as their Divinity, was esteemed holy and venerable, whence arose their Oracles and Sacri…ces.

2. What Divinity is.2. What Divinity is.

The ambiguity of the Word is to be distinguished.

Theology or Divinity is twofold,Theology, if thou looke after the etymology of the word, is a speech of God: a…d he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things. Peter du Moulin. either first, Archetypall, or Divinity in God, of God himsel…e, by which God by one individuall and immutable act knowes himselfe in himselfe, and all other things out of himselfe, by himselfe. Or second, Ectypall, and communicated, expressed in us by divine revelation after the patterne 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 Practicall, Vtraque sententia suos habet autores. But it seemes (saith Wendeline) rather to be practicall, 1. Because the Scripture, which is the fountaine 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 practicall precepts, is the glorifying of God, and the eternall salvation of our soules and bodies, or blessed life, which are principally practicall. Wen…line meanes (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, Infinitenesse, is altogether contemplative, for these p. 3things fall not within compasse of action; that part of it which handleth of our manners, and the well ordering of our lives, is meerely 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 beatificall vision of God.

Theology amongst the Heathens did anciently signifie the doctrine touching the false worship of their Gods;L…tanius de ira Dei. but since it is applied as the word importeth, to signifie the doctrine revealing the true and perfect way which leadeth unto blessednesse.2. What Divinity is. It may briefly be defined, the knowledge of the truth which is according to godlinesse,Titus 1. 1.Titus 1:1 teaching how we ought to know and obey God,1 Tim. 6. 3.1 Tim 6:3 that we may attaine life everlasting and glorifie Gods Name:Col. 1. 5.Col 1:5 or thus, Divinity is a doctrine revealed by God in his word, 2 Tim. 2. 18.2 Tim 2:18which teacheth man how to know and worship God, Theologia est doctrina de deo ac rebus divinis.so that he may live well here and happily hereafter.

Divinity is the true wisdome of divine things, divinely revealed to us to live well and blessedly, Divinity is the knowledge of God.or for our eternall salvation. It is disputed whether Theology be Sapience or Science. The genus of it is sapience, Theologia est scientia v…l sapienti… rerum divinarum divinitus r…velata ad Dei gloriam & rationalium Creaturarum salutem. Walaeus in loc Commun.or wisdome, which agreeth first with Scripture, 1 Cor. 2. 6, 7. Col. 1. 19. & 2. 3. Prov. 2. 3. Secondly, with reason; for 1. Wisdome is conversant about the highest things and most remote from sences, so Divinity is conversant about the sublimest mysteries of all. 2. Wisdome hath a most certaine knowledge, founded on most certaine principles; there can be no knowledge more certaine then that of faith, which is proper to Divinity.

The difference lurketh in the subject; wisdome or prudence is either morall or religious;De genere Theologiae est quaestio: quod idem ab omnibus non assignatur. all wisdome, whether morall and ethicall, politicall, or oeconomicall, is excluded in the definition; and this wisdome is restrained to divine things, or all those offices of piety in which we are obliged by God to our neighbour.

The third thing in the definition is the manner of knowing,Nam illis arridet scientia, aliis sapientia, aliis prudentia. Litem hanc dirimere nostri non est instituti: etsi verè scientem, verè …, vere prudentem cum judicamus, qu… verus & sincerus est Theologus. Wendeli…s Christ. Theol. …. 1. c. 1. p. 4which 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 eternall salvation, begun in this life by the communion of grace and holinesse, but perfected in the life to come by the fruition of glory. This end hath divers names in Scripture, it is called the knowledge of God, John 17. 3. partaking of the Divine nature▪ 2 Pet. 1. 4. Likenesse to God, 1 John 3. 2. Eternall 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 sinnes and the punishments due to sinnes. 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 soule and body shall be perfectly united with God.

3. How Divinity is to be taught.3. How Divinity is to be taught.

In the generall it is to be handled methodically. There is a great necessity of methode in Divinity, that being usefull both to enlighten the understanding with the clearnesse of truth, and to confirme the memory, that it may more faithfully retaine things; therefore in Divinity there will be a speciall need of art and orderly disposall of precepts, because the mind is nowhere more ob…use in conceiving, nor the memory more weake in retaining. There is a different way of handling Divinity, according to the severall kinds of it. Divinity is threefold.

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

2. Prolix and large, when Theologicall matters are handled particularly and fully by definitions, divisions, arguments p. 5and answers; this is called handling of Common places, Scholasticall and controversall Divinity.

3. Textuall; 1 Discenda est Theolegia imprimis tex…u alu 2. Systematica seu d…gmatica, 3 elen…tica & problematica Ve…tiu…, Biblioth Theol. l. 1. c. 6.which consists in a diligent meditation of the holy Scriptures, the right understanding of which is the end of other instructions. This againe 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 Patheticall Divinity, and is especially usefull to correct the manners of men and stir up their affections.

4. How Divinity is to be learned.How Divinity is to bee learned.

There is neede of a fowrefold minde to the study of it.

1. Of a godly and heavenly minde,Job 28. 1. 2.Job 28:1Job 28:2 most ardent Prayers in our learning being frequently powred out to God,Mat. 7. 7.Matt 7:7 the fountaine of light and wisdome,John 20. 21.John 20:21 that dispelling the darknesse of ignorance and error he would deigne to illuminate our minds with the cleare knowledge of himselfe; we can not acquire Divine wisdome (as we doe the knowledge of other arts) by our owne labour and industry; it is a praise to learne humane arts of our selves, here we must be taught of God.

2. Of a sober minde that we may not be too curious in searching out the profound mys…eries of Religion, as about the**Hoc scrutari temeritas, credere pietas, nosse vita, Beru. Deut. 29. 29. Rom. 12. 3. & 6, 7. 2 Tim. 2. 23 Mat. 11. 25.Deut 29:29Rom 12:3Rom 6:72 Tim 2:23Matt 11:25 Trinity, predestination▪ we must be wise to sobriety, and not busie our selves about perplexed and unprofitable questions, being content to know such things which are revealed to us for our salvation.

3. Of a s…udious and diligent minde; other arts are not wont to be gotten without labour; this being the Queene of arts▪ requires therefore much paines both for its**2 Prov. 2. & 8. 4, 5. & 8. 17. 33.Prov 2 difficulty and excellency.

4 Of an honest and good minde, Luke 8 40. We must learne, 1. with a deniall of our wit and carnall reason, not measuring the unsearchable wisdome of God by our shallow capacities; 2 with deniall of our wicked affections, 1 Pet. 1. 2, 3. 3 with a firme purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28.

p. 65. The things contrary to Diviniy, 5. The opposites of Divinity.are

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

2. Epicur…isme, scoffing at Divinity.

3. Heresie, depraving and corrupting Divinity.

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

1. In the subject matter of it, which is Divine, either in its own nature, as God and Christ,aaPaul cals it the excellency of the knowledge of Christ, Phil 3. 8. Ps. 40. 8. Christ is the principall subject of the whole Bible, being the end of the Law, and the substance of the Gospel, M. Perkins. Quicquid est in suo genere singulare et eximium, id Divinum.Phil 3:8Ps 40:8 Ps. 70, 7. 1 Joh. 5. 46. or in relation to him, as the Scripture, Sacraments. It is called the wisdome of God Prov. 2. 10. & 3. 13. 1 Cor. 2. 6, 7. and that wisdome which is from above. Jam. 3. 17. If to know the nature of an Herbe, 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.bbAgreeable to which is the French prove… Ministre nè doit scavoir que sa▪ Bible, a Minister must know nothing but his Bible. That is, he professed no other knowledge.

Si Christum discis, satis est si caetera nescis;

Si Christum nescis, nihil est si caetera discis.

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

2. In the end; the principall and maine end of Divinity is the glory of God, that is, the celebration or setting forth of Gods infinite excellency; the secondary end is mans blessednesse, John 17. 3.

3. In the certainty of it; Gods Word is said to be sure, and like Gold seven times refined,**Ps. 12. … ▪Ps 12 there is no drosse of falsehood in it. The Academicks thought every thing so uncertaine that they doubted of all things.

4. In the cause of it; these truths are such as cannot be known, but by Gods revealing them to us; all Scripture was given by Divine inspiration; flesh and blood hath not revealed this to thee;Mahomet would have had others believe, that he learned the Doctrine of his Alcaron from the holy ghost, because he caused a pigeon to come to his Eare. a humane light is enough to know other things.

5. In the holines of it, Psal. 19. 5. by them thy servant is forewarned, 1 Tim. 3. 15. the Word of God is able to make us p. 7wise to salvation and to furnish to every good worke. Christ makes this a cause of the errour and wickednesse in mans life, that they doe not reade and understand the Scriptures.

6. In the delight and sweetnesse of it. Job 23. chap. 12 verse, preferred the Word of God before his foode; David before thousands of Gold and Silver,Origen saith of the Devills, there is no greater tormēt to them, then to see men addicted to the Scriptures. …um. …om. 27. in hoc eorum omnis sta…a est, in▪ hoc uruntur incendio. before the honey and the honey combe, Psal. 19. 10. & 119. 103. and when he ceaseth to compare, he beginneth to admire; wonderfull are thy Testimonies. Archimedes tooke great delight in the Mathematicks, Austin refused to take delight in Tullies Hortensius, because the name of Jesus Christ was not there. Nomen Jesu non erat ibi.

7. In that the Devill and Hereticks 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.

Of the Scripture.

It is necessary that the true Religion have a rule,Of the Scripture. whereby it may be squared, else there could be no certainty in it, but there would be as many Religions as men. It appeares by the light of nature, the Heathen had known rules for their Rites, Ceremonies and services; the Turkes have their Alcoran, the Jewes their Talmud, the Papists their Decrees, neither can any thing be a duty which hath not a rule.

God revealed himselfe divers wayes to the Fathers, Heb. 1. The manner of revealing Gods will is threefold, according to our three instruments of conceiving, viz. Understanding, Phantasie, and senses; to the understanding God revealed his p. 8will by ingraving it in the heart with his owne finger, Jer. 31. 33. by Divine inspiration, 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. I…hn 14. 26. and by intell…ctuall visions, Num. 12. 6. to the phantasie God revealed his will by imaginary visions to Prophets awake, and by dreames to Prophets asleepe, Gen. 40. 8. & 41. 8, 9. Acts 16. 10 & 10. 3. Num. 14. 4. to the senses God revealed his will, and that either by vision to the eye, or lively voyce to the Eare Gen. 3 9. & 4. 6. & 15. 4, 5. Exod. 20. 1, 2. & 3. 1, 2, 3 & 33. 17. And Lastly, by writing▪ This Revelation was, sometimes immediate by God himselfe after an unspeakable manner, or by meanes, viz. Angels, Vrim & Thummim Prophets, Christ himselfe and his Apostles.

ccThe Scripture is called the word of God, Eph. 6… Pet. 1. 15. The counsell of God, Acts 2… ▪ 27. The Oracles of God R…m. 3. 2. The Law of G…d. Psal. 1. 2. The minde of God, Prov. 1. 23.Eph 6Acts 2:27Ps 1:2Prov 1:23The written word forthematter contained in it is called the word ddIt is called word, because by it Gods wil is manifested and made known, even as a man maketh known his minde and wil by his words▪ It is also said to be the word of God, in regard 1. of the Author, which is God himselfe 2 Tim. 3. 16. 2. Of the matter, which is Gods will, Eph. … 93. Of the end wh… is Gods glory, Eph. 3. 10. 4. Of the efficacy, which is Gods Power, Rom. 1. 6.2 Tim 3:162 Tim 3:2Eph 3:10Eph 3:4Rom 1:6of God, Rom 9. 6. for the manner of Record the (eeSo it is called the Bible, or Booke by an excellency, tis the onelyonly Book As Scripture, John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures, Matthew 22. 29. John 5. 39. Romans 15. 4. 2. Pet. 3. 16. By an Antonomasie or an excellency of phrase,ffAugust. de civit. dei. l. 15. c. 23.) as the most worthy writings that ever saw the light; Sometimes with an Epithite, the holy Scriptures, Rom. 1. 2. 2 Tim. 3. 15. the S…riptures of the Prophets, Rom. 16. 26

Some thinke th…t Enoch the seventh from Al…m wrote. but Jude 6. 14. speak…th onelyonly of his prophesying which might rather be by word of mouth then writing, because our Saviour citing Scripture ever gives the first place to Moses, and undertaking by the Scriptures to prove himselfe to be the Messiah, that he ought to suffer, began at Moses, Luke 24. 27. No doubt if there had beene any more ancient then Moses, our Saviour would have alleadged it, because all the Scripture that was before him, was to give testimony of him.

Of the authority of the Scripture.

The Author of the Scriptures was God**The principall Author of all Scriptures is God the Father in his Son by the holy Ghost, Hos. 8. 12. 2 Pet. 1.Hos 8:122 Pet 1 himselfe, they came from him in a speciall and peculiar manner, commonly called p. 9inspiration,God the Authour of the S…riptures. Inspiration wh…t it is. The Father hath revealed, the Sonne confirmed, and the holy Ghost sealed them up in the hearts of the faithfull. which is an act of Gods Spirit immediately imprinting or infusing those notions into their braines, and those phrases and words by which the notions were uttered, 2 Tim. 4. 16. All Scripture is given by Divine inspiration, or by inspiration of God, Prophesie came not of old time by the will of men, but holy men of God spake as they were moved, or carried by the Holy Ghost, 2 Pet. 1. 21. They did not write these things of their own heads, but the Spirit of God did move and worke them to it, and in it, 2 Sam. 23. 2. The Spirit of the Lord spake by me, that is, did immediately guide me, and tell me what matter to utter, and in what words. Stephen saith, they resisted the Holy Ghost when they did disobey the Scriptures.**Acts 7. 50. 1 Cor. 11. 23.Acts 7:501 Cor 11:23 The Holy Ghost by the mouth of David, and the mouth of Esay spake Acts 1. 16. & 28. 25.

The Inscriptions of many Propheticall bookes and Epistles Apostolicall run thus,Exod. 4. 12.Exod 4:12 The word of the Lord which …ame to Hosea, Deut. 18. 18.Deut 18:18Amos, 2 Cor. 13. 3.2 Cor 13:3Joel, Paul, Peter, JAmes a servant of God, John 1. 56.John 1:56and an Apostle of Christ. The proeme that is set before divers prophecies is this,Heb. 1. 1.Heb 1:1 Thus saith the Lord; and the Prophets inculcate that speech,Ezech. 12. 25, 28.Ezek 12:25Ezek 12:28 the mouth of the Lord hath spoken it; Rom. 1. 2.Rom 1:2because they would take off the thoughts of the people from their own persons,Esay 58. 14…Isa 58:14 and lift them up to consideration of God the chiefe author.Evangelium dicitur sermo Christi 3 Col. 16. utroque respectu, & Authoris & materiae Davonan…ius.

It is all one to say the Scripture saith, Rom. 4. 3. & 10. 11. & 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith,**Rainoldus in Apologia Th… sium de sacr… Script. & Eccles. Rom 9. 25. Heb. 4. 3. & 8. 5. & 13. 5. and the word Scripture is put for God speaking in the Scripture, the Scripture saith to Pharaoh, Rom. 9. 7. and the Scripture hath shut up all men under sinne, Galat. 3. 22. for which in another place God hath shut up, Rom. 11. 32.

All other disciplines were from God, and every truth (whosoever speaks it) is from the holy Ghost; but the Scripture in a singular manner is attributed to the Holy Ghost; he immediately dictated it to the holy men of God.

The efficient principall cause then of the Scripture was God; the ten Commandements (of which most of the rest is an exposition) were writen after a secret and unutterable manner by God himselfe, therefore they are called the writings of p. 10God, **Tria concurrunt ut hoc dogma recipiam, Scripturam esse verbum Dei. Esse quosdam libros …anonicos & divinos, atque …os ipsissimos esse quos in manibus habemus. Primum est Ecclesiae traditio, quae id affirmat, & ipsos libros mihi in manum tradit; secundum est ipsoruus librorum divina materia, tertium est interna Spiritus efficacia. Episc. Dav. de Judic… Controvers. c. 6.Exod. 32. 16. Secondly, all the rest which was written (though men were the instruments) was done by his appoinment and assistance. Exo. 17. 14. Esay 8. 1. Jer. 30. 2. The Scripture is often attributed to the holy Ghost as the Author, and no mention is made of the Pen-men, Heb. 10, 15. The Prophets and Apostles were the Pen-men of the Scripture, whose calling, sending, and inspiration was certainly divine; for whatsoever they taught the Church of God, or left in writing, they learned not before in the Schooles, 1 Cor. 2. 13.

The Divine authority of th… word may be defined,What the Divine authority of the Scripture is. a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever; whereby it is perfectly**Formale objectum fidei generaliter & absolutè con…iderawum est divina revelatio in tota sua amplitudine accep…a, seu divina author… tas cujuslibet doctrina à Deo revelatae, sive ea scripta sit, sive non scripta. At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur, est ipsius Scripturae divina & ca…nica authoritas. Baronius ad versus Turnebullum. true in word and sence; it deserves credit in all sayings, narrations of things past, present, and to come, threatnings and promises, and as superiour doth binde to obedience, if it either forbid or command any thing. 1 Tim. 1. 15. 2 Pet. 1. 19. John 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5, 6. & 13. 3. & 12. 12. Gal. 1. 1, 12, 13. though the things in mans judgement seem unlike or incredible, or the Commandements hard and foolish to the carnall minde.

Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture, and have received some bookes, if not all as Divine. The Turkes at this day so esteem the five books of Moses, as they will kisse such patches of Paper as they finde having any part thereof written in the same. Aristaeus an Heathen, when he had determined to have disputed against Scripture, confesseth that he was forbidden by God in a dreame. Plato is termed Moses Atticus, Moses speaking Greeke.

The holy Scripture in it sel…e is Divine and Authenticall, though no man in the world should so acknowledge it, as the p. 11Sunne in it selfe were light, though all the men in the world were blind, and could not or would not see it; but in respect of us it is Divine and Authenticall,The description of the Scripture. when it is acknowledged and esteemed so to be.

The Scripture is the word of God, written by holy men as they were inspired**2 Tim. 3. 6. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntat… … Prophet…, Evangelistis & Apostolis in literas redactum, doctrinam de essentia & voluntate Dei perfectè ac perspicuè exp…nens, ut ex eo homines erudiantur ad vitam aeterna…. Ger…. descript. Sac. loc. 1. Scriptura est e… pressio quaedam sapientiae Dei afflata è Sanct… Spiritu p…i… hominibus, de inde monumentis literisque consignata. Pet. Mart. loc. commun. l. 6▪ Scriptura est instrumentum divinum qu… doctrina salut…is à Deo per Prophetas & Evangelistas tanquam Dei actuarios in libris Canonicis veteris & novi Testamenti est tradita. Synop. pur. Theol. Scriptura est Instrumentum sacrum, quo doctrina divina …c salutaris à Deo per Prophetas, Apostolos & Evangelist… fideliter, perspicu… ac pl…è in … Testamenti est tradita. Wal…us l…c. ….2 Tim 3:6Rom 15:5 by the holy Ghost,Rom. 1. 28.Rom 1:28 divinely containing all Divine truth necessary to salvation,2 Pet. 3. 15▪ 16.2 Pet 3:152 Pet 3:16 for the edification and instruction of Gods Church thereunto,2 Pet. 1. 20, 21.2 Pet 1:202 Pet 1:21 and for the glory of God.

That the Scriptures were from God, may appeare by reasons contained in or cleaving to the Scripture.

1. From the excellency of their matter, which is Heavenly, the divine and supernaturall matter contained in it. It telleth us of such things as doe farre exceed the reach of mans reason, and which it was impossible for any man to counterfeit and faine, and which being told are so correspondent to reason, that no man can see just cause to call them into question; as the doctrine of creation of all things in six daies; the doctrin of the fall of our first parents; the story of the delivering Israel out of Egypt, of the delivering of the Law and ten Commandements; the doctrine of the incarnation of Christ Jesus, of the resurrection of the dead, of the last judgement, of the life to come, and of the immortality of the soule; for though this last was taught also by Philosophers, yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture, that it is apparent, it was another Spirit▪ which guided the teachers of it here, then they were guided withall. What Angell could ever have found out such an admirable temper and mixture of mercy and justice together, as the Gospel revealeth in the reconciliation of God with man? God in giving and establishing his law useth no other preface but I am the Lord, Exod. 20. nor conclusion but I the Lord have spoken it; upon his absolute authority without other reasons to perswade, commanding what is to be done, though p. 12it be contrary to our natures; forbidding what is to be left undone, though pleasing to us; he promiseth things incomprehensible, requiring faith; he relateth and teacheth things strange, above likelihood, above mans capacity; and yet will have them to be believed, to be understood. There is nothing in the Law against reason or common equity. A Jesuit reports in his History, that when his fellows came first to preach in the East-Indies, the Gentiles and Indies there hearing the ten Commandements did much commend the equity of them. See Sir Walter Raleighs History.

2. It teacheth the nature and excellency of God, and the works of God, more clearly and distinctly than any other writings, nay, then any without God could have contrived, viz. That there are three persons and one God; that God is infinite, omniscient, omnipotent, most holy; that he created all things, that he doth by a particular providence rule all things; that he observes all mens actions, and will call them to account, and give every man according to his works; that he alone is to be worshipped, and that he must be obeyed in his word above all creatures.

3. It requireth the most exact and perfect goodnesse that can be,Triplex ratio est, qua nobis in…tescat sacro…um librorum autoritas. such as no man could ever have conceited in his braine, and yet such as being taught and revealed, the conformity of it to right reason will enforce any well considering man to acknowledge it to be most true and needfull; for example, that a man must love God above all,Prima Ecclesiae testimonium, eos libros approbantis, recipientis & commendantis. Secunda interna Spiritus Sancti perswas…, eam ipsam autoritatem cordibus …stris insculpe… tis, … persuademit, Tertia ipsorum librorum, ut ita dicam, genius: Summum gradum …btinet testimonium Spiritus, infimum vero Testimonium Ecclesiae, Chamierus de Canone. l. 1. 6. 1. and his neighbour as himselfe; that he must keepe his thoughts and cogitations free from all the least taint of sinne, that he must lay up his treasures in Heaven, not care for this life, and the things thereof, but all his study and labour must be to provide well for himselfe against the future life; that he must not at all trust in himselfe, nor in any man, but onelyonly in God; and that he must doe all he doth in Gods strength; that he can deserve nothing at Gods hand, but must looke for all of free favour through the merits and intercession of another.

p. 134. The end of the Scripture is Divine,John 7. 18. & 5. 41. & 8. 50, 54. All other writings teach a man to place felicity at best in himselfe and in his own vertue. These lift up to God, and bid him pl…ce his felicity in him. Philosophers set their owne names to the books which they wrote against v…ineglory, and therein soug…t it themselves. There are lumina orationis in the Sermons of the Prophets which surpasse the eloquence of all the Heathen.John 7:18John 5:41John 8:50John 8:54 viz, the glory of God, shining in every syllable thereof, and the salvation of man, not temporall, but eternall. These writings lead a man wholy out of himselfe, and out of the whole world, & from and above all the creatures to the Creator alone, to give him the glory of all victories: therefore they are from him, and not from any creature; for he that is the Authour of any writing will surely have most respect of himselfe in that writing. The Scriptures manifest Gods glory alone, Jerem. 9. 23, 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him, Nehem. 9. 6. The doctrines, precepts, prohibitions, and narrations tend to the setting forth of his glory, and bring solid and eternall comfort and salvation to their soules which follow their direction. They make us wise unto salvation, 2 Tim. 3. 15, 23. shew the path of life Psal 16. 11. Guide our feet into the way of peace, Luke 1. 79. Christ, John 7. 18. proves that he came from God, because he sought not his own glory, but the glory of him that sent him.

5. Another reason is from the difference of these writings from all other whatsoever, in regard of their phrase and manner of writing. All other writings use perswasive and flourishing speeches, these command, and condemne all other Gods, all other religions, all other writings, and command these onelyonly to be had in request and esteem, and acknowledged as the will of God, without adding or diminishing, requiring every conscience to be subject to them, and to prepare himself to obedience, without any further objecting or gainsaying, and to seeke no further then to them for**Augustine was so delighted with the Oratory of Ambrose that he contemned the Scripture as neither learned nor eloquent enough, yet afterward when he saw his own shallownesse, he admired the profundity of Gods holy Oracles, and held the stile of them very venerable. direction. Both the simplicity and Majesty of stile shew it to be from God; the wonderfull plainnesse and yet glorious Majesty; the simplicity because it is plaine, in no wise deceitfull; and because it describes great matters in words familiar and obvious to the capacity of the Reader: the Majesty, since it teacheth so perspicuously the chiefest mysteries of faith and divine revelation which are above humane capacity. Whether we read David, p. 14Esay, or others whose**Licet tam verba quam res amanuensibus suis Spiritus S. dictavit, attemperavit tamen & se cujusque Ama…is stylo, & cuj…s que saeculi dialecto, unde alius est Jesaiae, al…us Amosi stilus, Alia Mosis, alia Jobi, alia Davidis, alia Ezraei, Haggaei, Danielis, &c. Dial…ctus. Amama Anti-Barb. Bibl. l. 3. stile is more sweet, pleasant and rhetoricall; or Amos, Zachary, and Jeremy, whose stile is more rude, everywhere… the Majesty of the Spirit is apparent. There is an authority and Majesty in them above all other writings of other authors; the Scriptures command all both King and people, Jerem. 13. 18. 1 Sam. 12. ult. and bind the heart to its good abearing. Jerome could say, as oft as I read Paul, it se…mes to me that they are not words but thunders, which I heare. Junius reading the first Chapter of John was stricken with amazement by a kind of Divine and stupendious authority, and so he was converted from Atheisme, as himselfe saith in his life. Johannes Isaac aaHoc ego ingenuè profiteor, caput illud 53. Esa. ad fidem Christianam m… adduxisse. Johan. Isaac contra Lindan. Austin heard a supernaturall voice, saying, Tolle lege, tolle lege. He first fell upon that place, Rom. 13. 12, 13.Rom 13:12Rom 13:13a Jew was converted by reading the 53. of Esay. Our Saviour spake as one having authority, not as the Scribes; So this booke speaks not as men; it simply affirmes all things without proofe; other authors use many arguments to confirme the truth of what they say. Therefore Raimundus de **Scriptura simpliciter absque probatione omnia dicit & affirmat; in aliis libris probantur omnia quae ibi dicuntur per rationes & argumentationes. Biblia affirmant Deum creasse coelum & terram: affirma… mundum habuisse principium & nihil probat, hoc significat illum qui l…quitur in Bibliis & dicit i…ta verba, esse tantae autoritatis, quod ei debet credi simplici verbo sine aliqua probatione, Rai…d, de …abund in Theol. naturali.Sabunda hence proves, that he who speaketh in the Bible is of that authority, that his bare word ought to be believed without any proofe, whereas Galene Atheistically urged it the otherbbMoses multum dicit, sed nihil probat. way. The Socinians reject all things in Religion which they cannot comprehend by reason. The Philosophers called the Christians by way of scorn credentes. Julian derided the Christian beliefe, because it had no other proofe then thus saith the Lord.

6. Another argument is taken from the experience of the truth of the predictions and prophesies thereof. For seeing it is generally confessed, that onelyonly the Divine essence can certainly foresee things contingent which are to come many ages after, and which depend upon no necessary cause in nature; therefore in what writings we meet with such things foretold and doe finde them fully and plainly acomplisht, these writings p. 15we must confesse to have their birth from Heaven and from God. Now in the Scripture we have divers such predictions. The two principall and clearest which are most obvious and evident, are, 1. the conversion of the Gentiles to the God of Israel by meanes of Christ. For that was foretold exceeding often, and plainly, in him shall the Gentiles trust, and he shall be a light to the Gentiles. Jacob lying on his death-bed said, the obedience of the Gentiles shall be to him; and David, all the ends of the earth shall see the salvation of God; and Esay, in him shall the Gentiles trust; and Malachy, my name shall be great to the ends of the earth. See Esay 49. 6. & 60. 3, 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles. Now we see the Gentiles turned from their Idols a great number of them, and embracing the God of the Jewes, and the Scriptures of the Jewes by means of Christ,Veritas vati…iniorum. whom they see and acknowledge to be the Messias foretold to the Jewes. Againe, it was foretold that Christ should be a stone of offence to the Jewes, that they should reject him,Idoneum testimonium divinitatis, veritas divinationis. Tertullianus. and so be rejected by God from being a people; doe we not see that to be performed? The accomplishment of these two maine prophesies so long before delivered to the world by the Pen-men of holy writ, shewes manifestly, that they were moved by the holy Ghost.

That promise Gen. 3. 15. was made 3948 yeeres before it was fulfilled,**Cyrus was prophesied of 100 yeers before he was borne. as S…aliger computes it. It was foretold of Christ, that they should cast lots about his Garments, and that his bones should not be broken. Looke upon this in the inferiour causes, the souldiers that brake the other mens bones, and it seemes to be a very hap and chance;Esay 44. 28. Josias 300 before his birth. 1 Kings 13. 2.Isa 44:281 Kgs 13:2 yet there was a speciall ordering of this in Gods providence.

The predictions of Satan were doubtfull andaaThe Oracles of the Gentiles needed Delio natatore, the swimmer Apollo to expound them. The predictions of the Prophets differ much from the divellish prophesies of the Heathen. ambiguous, but these are distinct and plaine; Satans predictions are of things which might be gathered by conjecture, for the most part false, though Satan cover his lying by likelihoods; but these are aboue the reach of Angels, most true and certaine; their end was confirmation in sin and Idolatry.

p. 167. The Cōmandements are 1. most righteous and equall; 2. impartiall, they bind all men, & all in men, the affections, thoughts & consciences, and that perpetually. Secondly, the Threatnings are generall, 1 in respect of persons. 2. In respect of things, Deut. 28. 59, 60. 3. The Promises are comprehensive, Levit. 26. and strange Exod. 34. 24. of eternall life, Marke 10. 29, 30.

8. Another reason may be taken from antiquity**Primum quodqus …issimum Tertul. The Jewish Nation was the most ancient of all, therefore the Scripture which was delivered to them. Cameron de verbo Dei. of the Scripture; many wonder at the Pyramids of Egypt, being the most ancient structure in the world. The Bible containes a continued History from age to age, for the space of 4000 yeeres before Christ, even from the beginning. No writer of any humane story can be proved to be more ancient then Ezra and Nehemiah, who wrote about the yeere of the world 3500. Amongst the Grecians (some say) Homer is the most ancient author that is extant, who lived long after Troy was taken, for that was the subject of his Poem. Now those times were not neere so ancient as those in which the Scripture was written. Homer was after Moses aaBetween Orpheus his writings, which was the Heathens ancientest Poet, and Moses, are at least 500 yeers B. Andrews. Moses antiquissimus & fidelissimus Historicus. E…penius.600 and odde yeeres, saith Peter du Moulin. That which the Egyptians brag of their antiquity is fabulous; by their account they were 6000 yeares before the creation, unlesse they account a month for a yeere, and then it maketh nothing against this argument.

History is an usefull and delightfull kind of instruction. Among Histories none are comparable to the Histories of sacred Scripture: and that in their antiquity, rarity, variety, brevity, perspieuity, harmony, and verity. Dr Gouge on Exod. 13. 13. that song of Moses Exod. 15. was the first song that ever was in the world.**M. Burroughs on Hosea. Heb. 4. 12.Heb 4:12 Orpheus, Musaeus, and Linus, the most ancient of the Poets were 500 yeeres after this time.

9. The power and efficacy of the Scripture upon the soules bbSee the powerfull wo…king of it in Pharaoh Foelix, those in Acts 2. 37.Acts 2:37of men sheweth it to be of God; and the wonderfull alteration that it makes in a man for God, when he doth entertaine and believe it in his heart, it makes him more then a man in power to oppose, resist, and fight against his own corruptions; it brings him into a wonderfull familiarity and acquaintance with God. It puts such a life and strength into him, and that for Gods sake and his truth he can suffer all the p. 17hardest things in the world without almost complaining, yea with exceeding and wonderfull rejoycing. The holy Ghost by meanes of this word workes powerfully,**Non movent, non persuadent sacrae literae, sed cogunt, agitant, vim inferunt. Legis rudia verba & agrestia, sed viva, sed animata, stammea, aculeata, ad imum spiritum penetrantia hominem totum, potestate Mirabili transformantia. Picu… mirandula … Hermolaum Barbarum. so changing and reforming a man, that he …ndes himselfe transformed and renewed thereby. 1. It overmasters the soule. 2. It separates the heart from lusts, and the world 3. Alters and changeth the customes of men. 4. It keeps the heart up under the guilt of sinnes against all the power of the divell.

It quickneth the dull Psal. 119. 93, 107. comforteth the feeble, Rom. 15. 4. giveth light to the simple, Psal. 119. 7. convinceth the obstina…e, 1 Cor. 12. 3. & 14. 24. reproveth errors, rebuketh vices, 2 Tim 3. 16. is a discerner of the thoughts, 1 Cor. 14. 24, 25. and aweth the conscience, JAmes 4. 12.

10. If there be a God, he ought to be worshipped; and he cannot be worshipped, unlesse he manifest himselfe to us, which he hath done in theaaVid… Kidem… cium de Scripto Dei verbo, l. 2. c. 16. Scripture.

11. The candour and sincerity of the Pen-men or Amanuenses**They did as it were transcribere animas, publish their own faults. D. Preston. They dispraise all mankind, abase man and make him the v…lest of all creatures except the divels 1 Tim. 1. 13. Revel. 22. 8.1 Tim 1:13Rev 22:8, respecting Gods glory onelyonly, and not their owne; and in setting down not onelyonly the sinnes of others, but their own slips and infirmities, doth testifie that they were guided by the holy Ghost. Moses shewes his disobedience, Num. 11. 11. Jonah his murmuring, Jon. 1. 4. Jeremy his fretting, Jer. 20. 14. David shames himselfe in his preface to the 51 Psalme. Saint Marke wrote the Gospell out of Peters mouth, and yet the deniall of Peter is more expresly laid down by the Evangelist St. Marke then any other; and Paul sets down with his owne Pen his owne faults in a sharper manner then any other. Matthew **Matth. 9. 9. The Writers of the Scriptures wrote them when the world bare greatest hatred against them, and yet never any durst writ… a book against Moses in his time, or against the Gospell in these daies.Matt 9:9the Evangelist tels us of Matthew the Publican. The Penmen of holy Scripture were holy men; called, sent, inspired by the Spirit, which had denied the world with the lusts and affections thereof, and were wholly consumed with zeale for the glory of God, and salvation of men. 2 Pet. 3. 15. 2 Tim 3. 16. Matth. 16. 17. Gal. 2. 11, 12. Ephes. 2. 3, 5. They learned not of men what they wrote; Moses, David, Amos, were heardsmen; Jeremy was almost a child; Peter, JAmes, and John, were p. 18in their ships; other Apostles were unlearned before their calling Acts 4. 13.Acts 4. 13.Acts 4:13 Moses learned of the Egyptians, and Daniel of the Chaldeans humane Arts and Sciences,Dan. 2.Dan 2 but they could not learne of them the knowledge of the true God, they themselves being ignorant and grosse Idolaters.Exod. 5. 2.Exod 5:2 Neither could they erre in that which they delivered,Levit. 18. 3.Lev 18:3 for by them the Spirit of Christ,Ezek. 8.Ezek 8 and Christ himselfe did speake, 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In th…ir owne judgement the most holy did erre, as 1 San 16. 1 and Nathan, 2 Sam. 6. which errour is truly related in the Scripture, but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture, they could**Solis Canonicis debetur fides Cateris onmibus judicium. Lutherus. not erre. I have learned (saith Austin to Jerome) to give this honour onelyonly to the Canonicall bookes, firmely to believe that no authour of them erred in writing; from all others he expected proofe from Scripture, or reason.

12. The wonderfull consent, singular harmony and agreement aaIncredibilis quaedam & planè divina conspiratio, atque concordi… tot virorum, qui diversis locis, temporibus, linguis, occasionibus sacra volumina conscripserunt, ut non tam ipsi Scriptores diversi, quam unius scriptoris diversi calami fuisse videantur. Bellar. Tom…. 10. de verb… dei l. 1. c. 2.of the Scriptures shewes that they came not from men but from God, John 5. 46. each part sweetly agreeth with it selfe, and with another, and with the whole, Acts 26. 22. & 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament. If there seem any contrariety either in numbring of yeeres, circumstance of time and place, or point of doctrine, the fault is in our apprehension and ignorance, not in the thing it selfe, and by a right interpretation may easily be cleared. See Dr. Willet on Gen. 24. 38.

These considerations strengthen this argument.

1. The length of time in which this writing continued, from Moses untill John, to whom was shewed the last authenticall revelation, which prevents all conceits of forgery, since they were not written in one nor yet in many ages.

2. The multitude of books that were written, and of writers that were imployed in the service.This is one of 36… places, or as others reckon 370 which are cited out of the old Testament, in the new, Dr. Prid. on Acts 23. 5.Acts 23:5

3. That difference of place in**Ezechiel prophetane in Babylone concordat … Jeremia prophetante in Judaea. See Hals passion serm. which they were written, p. 19which hinders the writers conferring together.

Two other arguments may evince this truth, that the Scriptures were from God.

1. Miracles both of

1. Confirmation,Numb. 11. 9. & 20. 10.Num 11:9Num 20:10 which the Lord shewed by Moses, Exod. 19. 16. & 24. 18. & 34. 29. the Prophets, 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine, Marke …6. 20.Mark 6:20such as the devill was not able to resemble in shew.John 3. 2. & 2. 23. & 10. 37.John 3:2John 2:23John 10:37 The raising of the dead, the standing still or going backe of the Sunne,Acts 5. 12.Acts 5:12 the dividing of the Sea, and the Rivers; the making of the barren fruitfull.John 5. 36.John 5:36 My works testifie of me, saith Christ, and believe the workes which I doe, if you will not believe me.

2. Preservation of the bookes of the Scripture … the fury of many wicked Tyrants which sought to suppresse and extinguish them,Many of the Bibles were taken from Christians and burnt in those cruell persecutions under Dioclesian and Maximinianus his Collegue. but could not. As God caused it to be written for the good of his people, so by divine providence he hath preserved the same whole and entire. Here we have three arguments in one, 1. The hatred**Veritas odium parit. of the Devill and his wicked instruments against the Scripture more then any other booke. Antiochus burnt it and made a Law that whosoever had this booke should die the death; yet secondly, it was preserved maugre his fury and the rage of Dioclesian, Julian, Deut. 31. 24.Deut 31:24and other evill Tyrants.Jerem. 36. 27, 28. & ult.Jer 36:27Jer 36:28 Thirdly, the miserable end of Julian, Antiochus Epiphanes, Herod, Nero, Domitian, and Dioclesian, and other persecutors of this doctrine. The bookes of Salomon, which he wrote of naturall philosophy and other knowledge, Tertullian said, that Gospell must needs be good wich Nero persecuted.the profitablest bookes that ever were, the Canon excepted, are perished,aaCartwright in his preface to the confutation of the Rhem. Annot. on the new Testament. but those alone which pertaine to godlinesse have been safely kept to posterity; which is the rather to be observed, since many more in the world affect the knowledge of naturall things then godlinesse:A precious Gospell, that was purchased by the blood of Christ, and sealed with the blood of Martyrs. and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse; whereas on the other side these holy writings hated of the most part and carelesly regarded bbMany delivered the Bible to the Emperour to be burned whence the name of Proditores & Traditores Bibliorum.of a number, have notwithstanding as full a remembrance p. 20as they had the first day the Lord gave them unto the Church. The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine; and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword,Sanguis martyrum semen Ecclesiae. yet v. 24. the word grew and multiplied.Facundi sunt martyrum cineres.

The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets, People by seeing the sufferings of the Martyrs came more to looke into and understand that profession then formerly, which made them patiently endure such torments.Antichrist, and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13, 14. they are neither in number nor greatnesse comparable to these. 1. They differ in substance, Divine miracles are above and against the force of nature, as dividing of the red Sea, the standing still of the Sunne; the others seem wonderfull**They are miranda non miracula. to those which are ignorant of the cause of them, but are not true miracles, simply above the ordinary course of nature, but effected by the art and power of Satan or his instruments by naturall causes though unknown to men, and many times they are but vaine delusions. 2. They differ in the end, those true miracles were wrought by the finger of God, for the promoting of his glory, and mans salvations. these to seale up falshood and destroy men confirmed in idolatry and heathenisme, 2 Thess. 2. 9. Those were not done in a corner or secretly,A marvell or wonder is nature mightily improved; a miracle is nature totally cross'd if not contradicted. but openly in the presence of great multitudes, aaThere were six hundred thousand witnesses of the Seas rising up in walles. Deut. 4. 3. See Matth. 27 45.Deut 4:3Matt 27:45nay in the sight of the whole world; by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed. Bainham said in the midst of the fire, Ye Papists, behold ye looke for miracles, and here now ye may see a miracle: for in this fire I feele no more paine, then if I were in a bed of down, but it is to me as sweet as a bed of Roses. The miracles**See D. Willet on Exod. 7. 9. what a miracle is, and how true and false miracles differ: and D. Prideaux on Psal. 9. 16. the distinction between miracles, signes, prodigies, and Portenta out of Aquinas.Exod 7:9Ps 9:16 done by our Saviour Christ and his Apostles, receved testimony of their most venemous and bitterest enemies they had.

2. The Testimony

1. Of the Church and Saints of God in all ages.

p. 212. Of those which were out of the Church.

1. Of the Church

Both ancient and Judaicall,

and the present Christian Church.

2. Of the members of the Church.

1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament,To which testimony these things give weight. and testified of them that they were Divine; which invincible constancy remaineth still in the Jewes of these daies,1. To them were committed the Oracles of God, Rom. 3. 1.Rom 3:1 who (though they be bitter enemies to the Christian Religion) doe stiffely maintaine and preserve the Canon of the old Testament pure, and uncorrupt, even in those places which do evidently confirme the truth of Christian Religion.2. They have constantly professed the truth in great misery, whereas by the onelyonly deniing thereof they might have been partakers both of liberty and rule.

2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes,3. Notwithstanding the higk Priests and others persecuted the Prophets, while they lived, they yet received their writings as Propheticall and Divine. and now delivered by the Apostles as a depositum and holy pledge of the Divine **Vide Cr…ii observat. in novum Testamentum, cap. 15.will.

2. Of the members of the Church, the constant testimony which so many worthy Martyrs by their blood have given to the truth, Rev. 6. 9.

Foure thines are to be considered in this argument.

1. The number which suffered for the same is numberlesse,In the two Dominions of France and the 17 Provinces, within the space of little more then fi…ē yeeres under Charles the ninth of France, and Philip the second of Spaine, two hundred thousand suffered as Martyrs. many millions; that none can imagine it to arise from pride, weaknesse, or discontent. More Christians were slaine (as hath been observed) under the ten bloody persecutions, then Pas…hall Lambs were offered up under the State of the old Testament.**See Foxes martyrologie, Meteranus de rebus Belgicis, and Fullers profane state, of the Duke of Alvap. 440.

2. The quality and condition of them which suffered; noble and base, learned and**A martyranswered Bishop Bonn…r, My Lord I can not dispute, but I can die for the truth. John Jones said, when he had a cap wherein were many painted devils with the title Haeresi…cha, Shall I grudge to weare this paper cap for Christ, who were a Crown of Thorns for me? unlearned, rich, poore, old, yong, p. 22men, women, children, those which were tender and dainty; all these could not suffer out of vain-glory, that stubbornly they might defend the opinion which they had taken up.

3. The torments used were usuall, unusuall, speedy, slow, some hewed in pieces, burnt with slow fire, cast in to Lyons, given to be devoured by the teeth of wild beasts, some beheaded, some drowned, some stoned with stones.

4. All this they endured constantly,Videtis punctiones, sed non unctiones You see their sufferings, but not their rejoycings. Omnis Christ anus mortis contemptor. Photinus. patiently, with great joy, even a chearful heart, & merry countenance, singing Psalms in the midst of the fire, so that the madnesse of the enemy was overcome by the patience**In the primitive times they were wont to call martyrdome by the name of Corona martyrii, the Crown of martyedome; and Stephen the Protomaryr had his name in Greek from a Crown. Erant … …rquentibus fortiores. Cyprian. of them which did suffer. Luther reports of the Martyr St. Agatha, as she went to prisons and tortures, she said, she went to banquets and nuptials. That martyr Hawkes lift up his hands above his head and clapt them together, when he was in the fire, as if he had been in a triumph. So that their testimony was not onelyonly humane, God enabling them so stoutly to die for the truth, Phil. 1. 29.

Maytyrs of other sects differ from the martyrs of the true Church. 1. They were fewer. 2. They suffered not with joy of conscience, which the godly martyrs did. 3. They were punished for theiraaNon poena sed caus… facit martyrem. errours discovered; the martyrs were burned for having any part of the Bible, and the Bible sometime with them; where the Inquisition raignes it is death to have any part of the Bible in the vulgar tongue.

The Gentiles also which were out of the pale of the Church, did give testimony to sundry stories and examples in the Bible. Suetonius and Tacitus speakes of the miracles of Christ, Pliny **Lib. 2. c. 25. Meminerunt Mosis & Didetus Siculus & Strabo, & Plinius, Ta…itus qu…que, & pos… eos Dio…ysius Longinus de for…is sublimitare. Jamnia aatem & mambris qui in Aegypto Mosi restiterunt praeter Talmun…ieos Plinim & Apulrius, Gr…e. de veris. relig. Christ.of the miracles of Moses, and of the wise mens Star; Macrobius of the slaughtering of the Infants, Josepbus of the death of Herod, the Poets of the flood, Plutarke of the Dove which Noah sent out. Josephus (a Jew) saith in his time there was p. 23a monument of the pillar of Salt into which Lots wife was turned. Of Sodomes destruction speaketh Strabo, Diodorus Siculus, Galene in his booke of simples. Pliny, Solinus, Polyst. hist. Tacitus lib. ult. Mela, acknowledging that the remainders of Gods wrath are still to be seen there, as the dead lake, the fruite faire to the eye, but falling to cinders and smoake in the hand.

The Oracles of the Sybillae were in greatest account among the Heathen; and held as true of all men;**Credite me vobis folium recitare Sybillae. Bish. Andrews in his large exposition on the 10 Commandements. and if those be they which weaaVide Spanhem. Dub. porte secunda Dub. 34. S…ct 6, 7. have, there is nothing which can more plainly set forth the birth of Christ, his life and death.bbExerci…. 1. ad A…nal Bar. Esay 8. 20. Psalm 19. The Authors often testifie that they speake not of themselves, or by any humane instinct, but from Gods command and the Spirit inspiring.Isa 8:20Ps 19 Causabon makes it apparent that those prophesies of Sybil were counterfeited pieces, and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreine proofes.

Heretickes also prove the Scripture to be divine, for they quote that; and therefore Luther cals the Bible Librum Hereticorum. Experience teacheth, that all heresies either began or increased from the misunderstanding of Scripture.

Thirdly, the Scripture it selfe doth give testimony to it selfe, that it is divine; it is called a light, Psal. 119. 105. because it discovers it selfe; the testimony, and the testimony of the Lord: because it beares witnesse to it selfe. The Prophets give testimony of Moses, Mal. 4. 4. the new Testament of the Old, 2 Pet. 1. 19, 20. Peter gives testimony of Pauls Epistles, 2 Pet. 3. 15. and Paul witnesseth that all Scripture was given of God,**Christ commends Moses, the Prophets, and Psalmes, by which names are meant all the bookes belonging to the Canon of the Hebrews. 2 Tim. 3. 16. which must be meant of all Scripture even of the new Testament, that being the last Epistle which Paul wrote, as appeares, Chap. 4. v. 16.

Fourthly, none of all these arguments can undoubtedly perswade the heart certitudine fidei, that the holy Scripture, or any doctrine contained in it is the word of God, till we be taught it of God, till the holy**The holy Ghost inwardly witnesseth in the hearts of the faithfull that the Scriptures are the Word of God, 1 John 2. 20, 27. 1 Cor. 2. 10, 11, 12. & 12. 3. John 16. 23. & 14. 26. Esay 51. 16. Esay 59. 21. Rom. 8. 10.1 John 2:201 John 2:271 Cor 2:101 Cor 2:111 Cor 2:12Isa 51:16Isa 59:21Rom 8:10 Spirit of God have inwardly certified and assured us of it. This is called the Sealing p. 24of the Spirit of God, Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the signe of the Seale in the Wax. Other arguments may convince, but this is absolutely necessary; this is alsufficient to perswade certainly, Matth. 11. 25. The Holy Ghost is the authour of light, by which we understand the Scripture, and the perswader of the heart, by which we believe the things therein to be truly divine, 1 John 5. 6. It is the Spirit that beareth witnesse, because the Spirit, (i. metonymically the doctrine delivered by the Spirit) is truth. So to prove that there is a God, reasons may be brought from nature and the testimony of the Church, but no man can believe it savingly, but by the Holy Ghost.

It is hard to carry the matter even between the Socinians reason, and the Famalists spirit. Socinians wil have nothing but reason, no infused habits, & so they destroy the testimony of the spirit; the Familists wil have nothing but Spirit they rest wholy in an immediate private spirit,1 John 3. 8.1 John 3:8 There are three that bear witnesse in earth, blood) that is, justification by the blood of Christ, & water) i. Sanctification by his grace, and the Spirit (say some) witnesseth in these,1 John 2. 20.1 John 2:20 But ye have an unction from the holy one, and ye know all things. That is, ye have received from Christ the Holy Ghost the Comforter, and he hath taught and instructed you in all things which are necessary to the salvation of your soules, for you to know and be instructed in, see V. 27. The testimony is made up by arguing, whosoever believeth, and is sanctified shall be saved. So the antiquity, efficacy, and Majesty of the Scripture, the fidelity of the Penmen, and its wonderfull preservation, prove it to be the word of God. The Spirit of God witnesseth, that this word which hath these remarkable advantages above all other writings, is the word of God. The Spirit doth neither witnesse concerning my salvation, nor that the Scripture is the word of God immediately but ultimately. Because I am a believer, and my faith is sound, it assureth me that I am in the state of salvation, and so he maketh use of the excellencies in the word to irradiate my understanding. We are commanded to trie the Spirits; true joy is first heard out of the word before it be fealt, Psal. 51. 8. Spirituall p. 25joy is an affection proper to spirituall life,Fides Christiana non acquiritur sed in sunditur. that life is by faith, and faith commeth by hearing, Job 33. 22. See John 16. 14.

Some question whether every part and parcell of the Scripture be divinely inspired as those places,**Leviculum est quod objiciunt qui contra sentiunt, Si omnis Scriptura Divinitus sit inspirata, sequiuurum inde etiam Gra…corum & Gemilium Scripturas esse divinitus inspiratas…nam ut buon resp…det Theop…y lactus, oportebat eos novi…e quod Paulus ante dixerat sacras literas nosti. Rive…. Isag. ad Script. Sac., Touch him, and he will curse thee to thy face; curse God and die, and that Psal. 14. 1. Some answer thusaaAliud sanè Prophetas hoc vel illud scripsisse, aliud verò scrips…e ut Prophetas. Sp…n…emi…s., these places are historically inspired, not dogmatically.

Another question is, whether preaching be not divinely inspired, as well as the word written.

The Preaching of the Prophets and Apostles was divinely inspired; but the preaching of our Ministers, no further then it agrees with the word.

Some say the Scriptures are but a device of mans braine, to give assistance to Magistrates in civill government.

Nothing is more repugnant to prudence and policy. What policy was it in the Old Testament to appoint circumcision? to cut a poore child as soon as he came into the world. Two and twenty thousand Oxen were spent at the dedication of one Altar; to sacrifice so many Oxen and Sheep, such usefull creatures? Christ chose silly illiterate men to propagate the **Nothing crosseth humane wisdom more then the Scripture.Gospell.

This serves for information of our judgement, and assures us of divers truths.

1. That the Scriptures are for themselves worthy to be believed, Authoritas sine foreign Scripturae.they have authority in and of themselves (not borrowed from any persons in the world) by which they binde the consciences of all men to receive them with faith and obedience, Illud authenticum dicitur, quod sibi sufficit, quod se commendat, sustines, probat, & ex se fidem ac authoritatem habet, Whitakerus.for their Authors sake alone and the divine truth which shines in them, though they should not be commended unto men by any authority of any creature. Such as is the authority of the Authour of any writing; such is the authority of the writing it selfe; for all the strength of the testimony depends upon the excellency of the person which gives the testimony; p. 26now God is the authour of these writings, Thus saith the Lord; therefore such authority as he hath, such must they have, a supreme, highest authority, which borroweth from none, and is subject to none. So this acknowledgement of their originall teacheth that we must not believe them for the authority sake of any man or men, for Gods word can borrow no authority from men, John 5. 34. I receive not testimony from man, saith Christ; that is, need no mans testimony. As the first goodnesse is to be loved for it selfe, so is the first truth to be believed for it selfe, saith Aquinas. And as Christ by himselfe could demonstrate that he was the Messias, so the Word by it selfe can prove,**Every principle is known by it selfe. The Scripture is the primum credendum, the first thing to be believed; we must believe it for it selfe, and all other things for their conformity with it. that it is the Word of God.

We affirme that the Scriptures are known to be of God by themselves; the Papists maintaine that we cannot be certaine of the Scriptures divinity by any other argument, then the testimony of the Church,aaEccius reckons this among hereticall assertions. major est Scripturae▪ quam Ecclesiae authoritas. which (say they) doth infallibly propound unto us, what is to be believed, what is not to be believed; and Hermanus saith, that the Scripture is no more worth then Aesops Fables, without the testimony of the Church. As in other Sciences there are alwaies some principles per se nota & indemonstrabilia, whence other things are proved, so in Divinity all conclusions in point of beliefe and practice are proved by the Scripture. The Scriptures prove themselves by their own naturall light,bbNisi Deus hominibus placuerit non erit Deus said Tertul. in Apol. if God please not man, he shall not be God: as truly and certainly as God is God, so truly is the Scripture the Scripture. manifesting their divine originall whence they are, and their right meaning, how they must be understood. They are like light (primum visibile) which maketh all other things manifest, and it selfe too by it own proper qualities.

1. The Church rather depends on the Scripture which is an object not principle of Divinity; the Church ought to be subject to Christ, Ephes. 5. 24. the Scripture is the word of Christ, Col. 3. 16.

2. All the words of the Scripture are words of truth, Dan. 10. 21. some words of the Church are words of error, Esay. 1. 21, 24. & 3. 8, 9. & 5. 13. But the authority of him that speaks p. 27alwaies truth is greater then of him who sometimes lies:Spiritus sanctu… Spiritus veritatis, loquitur semper in Scriptura; in Ecclesia verò quandoque spiritu… … Thes…. 3. l. 11. ergo, the authority of the Scripture is greater then that of the Church. Goodnesse it selfe cannot deceive, wisdome it selfe cannot be deceived; God is both, Titus 1. 2. The voice of the Scripture is the voice**See Chamiers sixth booke de Canone; divers Chap…r… ▪ and M. Pembles … Vindic…agra…i…. p. 207, to 22…. of God, 2 Tim. 3. 16. but the voice of the Church is the voice of men, Acts 14. 14. & 15. 17. & 17. 30.

3. Faith and a firme consolation in temptations ought to relie on a sure, that is; a divine foundation, for every humane testimony is uncertaine.

4. In vaine shall we dispute against the wicked concerning Religion and divine truth, if we shall say it comes from God, because we affirme so.

5. This is proved by Scriptures, John 5. 34, 35. Christ in his humiliation did not receive the testimony of John, much lesse will he receive the testimony of others now he is glorified, John 5, 34, 35, 36. 1 Cor. 2. 4, 5. 1 John 5. 9.

6. The authority proving is greater, more certaine, and more knowne, then the conclusion proved by the …ame. Autoritde probans is greater then probata. The Papists to prove the authority of the Church flie to the ScripturesaaSuperst…us mihi …eb…r videtur oprum qu…ade… sollicite illud quoad nos in…uisiver … quia …e cogitari quidem▪ protest … corum librerum autorilos, nisi quoad … Cham.. For I demand whence doe we understand that the Church erres not in delivering the Canon of the Scripture, they answer it is governed by the Holy Ghost, and therefore cannot erre in its decrees. But how appeares it, that it is so governed alwaies? they answer, God hath promised it, and then they alleage those**Matth. 28. 20 & 18. 20. John 15. 26. & 16. 13.Matt 28:20Matt 18:20John 15:26John 16:13 places to prove it.

Ob. The Church is ancienter then the Scripture, because it was before Moses; ergo, it hath greater authority.

Sol. 1. The Prophets, and John Baptist were ancienter then Christ, yet not of greater authority.

2. Consider the word, 1. quoad formale bbScriptura est velipsa scriptio, & literarum per lineas certas; victura: vel ipse doctrina per … Scripturas significata, & in iis literis conienta: Scriptione fatemur Ecclesiam esse antiquiorem, sed negamus esse antiquiorem ea doctrina, quae significatur eascriptione. Chamier, Tom. 19. l. 1. c. 22.externum, as written **Fuit Scriptura ante M…sen materialiter non formaliter.and clothed with words, so the Church was before the Scripture, 2. quoad formale internum; the matter and sence or meaning: so the Scripture was more ancient than the Church, because p. 28the Church is gathered and governed by it, 1 Pet. 1. 23. John 17. 20. JAmes 1. 18. Semen semper sobole illa cujus est semen, antiquius esse necesse est. In the thing it selfe, the being and substance of the word was before the Church, although in this circumstance and manner of being it was after.

Ob. 2. Non erederem Evangelio,Quibus le…is verbis adeo exultan…, quasi reperissent id quod pueri in fabase reperisse …lamitant: tamsue confidenter, ae si ad plenum vict… riac fructum sola …riump…i gloria deesset. Chamierus. nisi me commoveret Ecclesiae Catholicae authoritas, saith Augustine.

Sol. These words (saith Whitaker) are so well known to the Papists that one can hardly exchange three words with them, but they will produce them. It is true indeed, that we may at the first be much moved to receive and hearken to the Scriptures, because the Church gives testimony of them, as the woman of Samaria by her speeches of Christ was a meanes of moving the Samaritans to believe, but when the men of Samaria had heard Christ himselfe speake, they believed in him more for his own words then the womans, John 4. 39, 41. In which sence those words of Austin (so frequently quoted by the Papists) are to be interpreted. Austin spake this of himselfe being a Manichee**So Musculus, Calvin, Peter Martyr, and Whitaker expound those words; observe the composition of the word is signifieth to more with other things.; when he was a Manichee he was first moved by the authority of the Church to believe the Gospell. His meaning is, that he had never believed the Gospell, if the authority of the Church had not been an introduction unto him, not that his faith rested upon it as a finall stay, but that it caused him so farre to respect the word of the Gospell to listen unto it, and with a kind of acquisite and humane faith to believe it, that he was thereby fittedaaG…rson saith, be taketh the Church for the Primitive Church, and that Assembly which saw and heard Christ. to a better illumination, by force whereof he might more certainly believe it to be of God. But that the testimony of one Father. in one place, in a matter of such consequence, should be of that force, it is strange.

We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God, but we deny the authority of the Church to be the principall**Ecclesia non habet magisterium supra scripturas sed ministerium circa Scripturas. meanes. When we call the Scriptures Canonicall, we call them not so passively, because they are received into the Canon by men, and accepted of; but actively, because they prescribe a Canon and rule to us.

p. 29The office of the Church in respect of the Scripture stands in foure things.

1. To distinguish Canonicall Scripture from that which is not Canonicall;There are two causes why the Apocripha are cast out of the canon, 1. Externall, the authority of the Church decreeing, and the quality of the Authours. 2. Internall, the stile, the fabulous and wicked things. Chamier. although the determination of the Church be not the onelyonly or chiefest cause why the Apocrypha are rejected.

2. To be a faithfull keeper of those books which are inspired by God, like a notary which keepeth publique writings.

3. To publish, declare and teach the truth, as a cryer with a loud voyce ought to pronounce the Kings edicts, but to pretermit, adde, or alter nothing, Matth. 28. 19, 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies, neither the Church representative, which is a generall Councell; nor the Church virtuall, which they imagine to be theaaEcclesiae, idest, Romano pontifici vel soli, vel cum Conoilio magisterium tribuunt summum, adeo ut solennis sit apud eas formula, indicet magister fidei. Amesius. Pope; but the Church EssentiallbbD. Chalonero credo Ecclesiam Catholicam. Ecclesia dicitur Fundamentum met aphoricè & imptopriè, fundamentum secundarium.: the congregation of all faithfull believers, the House of God, as he calleth it. The Apostle here speaks of a pillar, not more Architectonico, understanding by it some essentiall piece of the building, but more forensi, such a post or**Rivet and D. Preston. De sensu horum verborum vide Ca…ronis myro…ecium, & Colla…ionem Rainoldi cum …art…, c. 8. p. 557. pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables, and so hang them upon pillars of stone, that the people might read them, as Proclamations are nailed to posts in market Towns. The Apostle describing the Church, likeneth it to one of these pillars, whose use was to shew what hung thereon. It is pillar, not because it holds up, ccAn allusion (saith Bedell) to the bases and pillars that held up the veile or curtains in the Tabernacle.but holds forth the truth.

4. To interpret the Scripture by the Scripture. Since many things in Scripture are doubtfull, and hard to be understood without an Interpreter, Acts 8. 31. it doth belong to the Church to expound the same, to interpret and give the sence, Nehem. 8. 8, 9. Luke 24. 27. provided that this exposition be by the Scriptures.

p. 30Some of the Papists say that the Church may condere artioulos fidei & facere canonicum quo ad nos, That distinction of authoritative in… se but not quoad nos is absut'd, because the authority the Scripture hath is for and because of us.and though they talke of Councels and Fathers, yet all is as the Pope concludes.

The testimony and tradition of the Church, especially the Primitive Church, is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith, to know this by a divine**Dr. White of the Church. The Spirit witnesseth, the Scripture to witnesseth, & the Church sub-witnesseth. and infured faith, (besides the authority of the Church) the matter, character and contents of every booke, and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith.

Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16.

Sol. Controversies are either dogmaticall, concerning faith; or rituall, concerning true order; the proposition is about these, not the first.

Secondly, from this fundamentall truth, that the Scripture is immediately from God, (the basis indeed of all religion, 1 Cor. 15.) the wickednesse of the Church of Rome is farther to be condemned, which will not suffer the Scriptures to be read in their Churches but in an unknownebbVt olim Caligula, occlusis omnibus horreis, publicam populo inediam & famem, ita illi obturatis omnibus fontibus verbi Dei, sitim populo miserabilem induxerant. Illi homiminibus famem, ut ait Amos Propheta, sitimque attulerunt: non famem panis non sitim aquae… sed audiendi verbi Dei. Iuellus in Apologia Eccles. Ang. tongue, nor in private by the common people without speciall leave and certaine cautions from their superiours. Of old they would not suffer them to be read at all, of late they are forced to give licences to some, and they teach them, that they should not make the Scripture judge of the doctrine and practice of the Church, but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture; that is, they must take the Scripture to meane none otherwise (whatsoever it seem to say) then what is agreeable to that which the Pope doth teach and practice. There cannot be a surer signe of a bad cause, then that it feares to be tried by the writings which it selfe cannot deny to be written by God, for correction, for reproofe, for instruction, in righteousnesse. Some Papists are more modest herein, as Bellarmine, p. 31l. 2. de verbo Dei. c. 15. Catholica Ecclesia statuit, ne passim omnibus concedatur Scripturae lectio; some more rigid, as Huntly and Hosiua.

The Papists**Scripturae obscuriores sum, quam ut possint a Laicis intelligi Bellarm. & Rh…mist. prefat. in nov. Test & annotat. in Acts 8. 31. & in 1 Cor. 14.Acts 8:311 Cor 14 object the obscursity of Scriptures, as an argument to hinder lay-men from reading them, and account it a matter of profanation to allow men, women, and children, and all promiscuously the use of the vulgar translation, and thinke they will rather be hurt then benefited by them, taking occasion of erring from them. Hosius urgeth that give not holy things to dogs. cast not Pearles before Swine, to prove the people must be barred from reading of the Scriptures. It is Pope Innocents glosse, a beast might not touch the mount, a lay-man might not meddle with Scripture. Lindan saith, nihil noxae inferretur in Ecclesiam salv… traditionis fundamento, aaPopulus non solum non caperet fructum ex Scripturis, sed etiam caperet detrimentum, acciperet n. facilissim… occasionem errandi. Bellarm, de verbo Dei, l. 2. c. 15., if there were no Bible; and another, Scriptura citius faciet Haereticum Lutherarum, quam Catholicum. Because we will have all proved by Scripture, and make that the compleat rule for what we believe or doe in all Theologicall matters, they call us Scripturarios, Scripturemen, and atram entarios Theologos; and so to carry or read a Bible is matter ofbbSi populus …udis audiret, lingua sua vulgari legi ex Canticis canticorum: Osculetur me oslulo oris sui. Et: Laeva ejus sub capite meo, & dextera illius amplexabitur me. Et illud oseae: vade & sac tibi …ilios fornicationum. Necum adulterium Davidis, incestum Thamar, mendacia Judit…, & quemadmodum Joseph fratres suos inebriavit. Sara, Lea & Rachel doderunt ancill…s viris suis in concubinas, & multa alia eorum, quae in Scripturis magna cum laude commemorantur, vel provocaretur ad hujusmodi▪ imitanda vel contemneret sanctos Patriarc…s ut olim Manic…aei, vel putarent mendacia esse in Scripturis. Bellarm. de verbo Dei, l. 2. c. 15. Audivi ab homine fide digno, cum in Anglia … Ministro Calvinista in templo legeretur lingua vulgari capitulum 25 Ecclesiastic…: ubi multa dicuntur de malitia mulierum; surrexisse foeminam quandam, atque dixisse. Istud ne est verbum Dei? immo potius verbum Diaboli est. Bellarm. ibid. Hujus historiae fides omnis penes sit …onum illum virum… quo Bellarminus eam accepit Whitakerus. scoffe; we may stile them in Tertullians phrase Scripturarum Lucifugae & Traditionaries.

Saint Gregory (who is blessed in their Church) exhorteth a lay-man to the serious study of the Scriptures, that thereby he might learne the will of God, alledging that the Scripture is the Epistle of God unto his creature. Quid est autem Scriptura sacra, nisi Epistola omnipotentis Dei ad Creaturam? Greg. lib. 4. epist. 40. ad Theodorum medicum. Proving further, that obscurity of Scripture is so frothy an argument for perswading p. 32any devout Christian not to read them, that it should rather incite them to greater diligence therein; and therefore he elegantly compares the Scripture to a River, wherein (saith he) there are as well shallow fords for Lambs to wade in, as depths and gulphs wherein the Elephant may swim.

Chrysostome held it a thing necessary for all men daily to read the Scriptures, Audite quaeso saeculares, comparate vobis Biblia animae pharmaca.

Saint Jerome did exhort divers women thereto, and commended them for exercising themselves therein, he writes to Laeta and Gaudentia, and shewes them how they should bring up their daughters. Scripturas sacras tenebat memoriter. Hieron. de Paula in Epitaphio. The Apostle would not have commended this in Timothy, 2 Tim. 3. 15. that from his childhood he knew the holy Scriptures, nor noted it to the praise of his grand-mother and mother, that they had trained him up so, if he had not known that the holy Scriptures are so plaine that even a child may be able to understand them. What may we judge of the other easier bookes, when the holy Ghost would have the Revelation, the obscurest booke of all the Scripture to be read Revel. 1. 3. The people tooke occasion of erring and blaspheming from the humiliation of Christ, many abuse preaching and the Sacraments.

2. By this reason the Latine Bibles should not be suffered to be read publiquely, because many understanding Latine from the reading of them may take occasion of erring. There is a greater reason to be had of Gods elect which are edified by reading of the Scripture, then of those who wrest them; Peter by this reason stirred up the faithfull to read the Scriptures with greater devotion, 2 Pet. 3, 14, 15, 16, 17.

3. This is common both to the Ecclesiasticall persons and Laity, to take occasion of erring, and blaspheming from the Scripture. If we peruse the Histories of times past, we shall finde that learned and Ecclesiasticall men, did oftner fall into heresies and blasphenies from misunderstanding and wresting the Scriptures, then any of the common sort of people, who were often also by the learned drawn into heresie. The Papists p. 33are not afraid the people should be corrupted by reading their legends, and lying fables, by their Images, which doe naturally teach Idolatry.

Ob. The Papists further object, that the Hebrews did not permit young men to reade part of Genesis, Canticles, Ezekiel.

Sol. First, we must know the reading of those Scriptures non ablat am hominibus, sed dilatam fuisse, was not taken away from them,Davenantius determinat. 39. but delayed onelyonly.

Secondly, this tradition concerning the age of men did drive away as well the Ecclesiasticke as the lay persons.

Notwithstanding all this that hath been objected by the Papists, we hold that the Scriptures ought to be translated into the vulgar and mother tongues of each nation, and that all **V…rstius in his answer to Bellarmine joyns these two together, the promiscuous reading of the Scripture, and the turning of it in linguas vernacul….men ought to read them and meditate diligently in them, and that for these reasons.

1. From the Commandement and will of God revealed in Scripture; he hath commanded all that live in the Church to studyaaDaven. determ. quaest. 39. & in c. 3. epist. ad Coloss v. 16. Ingra…as esse Ecclesiae Romanae editiones vernaculas inde apparet, quod in illis lo…is ubi maxime obtinen… maximi placita, u… in Hispania, non procurant Pontificis homines tales editiones, & ab aliis procuratas ferro & flammis prosequuntur. Amesius Bellarm. e…erv. c. 3. See Col. 4. 16. & 1 Thess. 5. 27. 2 John 13. 14.Col 4:161 Thess 5:27 the Scriptures, and read them, Deut. 11. 18, 19. John 5. 3. He speaks not to the Scribes and Pharisees, but to the people in generall, they must try all things.

2. From Gods intention, which commanded it to be written for that end that it might be obvious to all, John 20. 31. Rom. 15. 4.

3. Those are commended which did read the Scripture, as the Eunuch, 8 Acts 22. the Bereans, Acts 17. Acts 11. and dispraised which neglected it, as the Israelites Hos. 8. 12. they are pronounced blessed who diligently meditate in the Scriptures, Psal. 1. 2. How unlike to Peter, 2 Pet. 1. 19. are those which pretend to be his Successors.

4. From the fact of the Apostles, who as they publiquely preached the mysteries of salvation to the people; so also in their Epistles they commended the whole doctrine of salvation to be read by them. The Epistles of the Romanes, Corinthians, Galathians, Ephesians were written to the people, therefore to be read by them. One Epistle of John was written to Gaius a p. 34layman, another to the elect Lady. Timothy from the Cradle was versed in the Scripture.

5. From the profit and necessity of this study; men are illightned and converted by reading of the Scriptures Psal. 19. 8, 9 they are directed by them as most faithfull counsellers in in all their waies,Scripturae scriptae sunt ut inde petamus illuminationem mentis quo ad credenda, directionem vitae quoad agenda. Psal. 1. 19. 24. they are armed**Quod omnes tangit, ab omnibus tractari debet. by them against the fiery darts of Satan, Ephes. 6. 16. One seeing a youth reade the Scriptures, said, it was never well since such were permitted to turne over the Bible; but he answered him in the Psalmists words, Psal. 119. 9.

6. From the unanimous consent of all the Fathers, Chrysostome and Jerome especially, who exhort the people to the private reading of the Scriptures, and testifie that the Scriptures were publiquely read in their Ecclesiasticall Assemblies, not in an unknown tongue, but in a tongue understood by the people **Whitaker. contr. 1. quae. 2. c. 14. makes mention of very ancient English translations, and Turretin… of old French translations. vide Estium ad 2 Tim. 3. 15.2 Tim 3:15. It was decreed by the Councell of Nice, that no Christian should be without a Bible in his house. And the Jewes at this day suffer no house amongst them to be without the Bible. Christ and his Apostles teaching and disputing before the people, appeale to the Law and the Prophets, without the name of the Author, Booke, or Chapter, because they knew the Bible text to be familiar to the Israelites. In an unknowne tougue they cannot profit the people, ergo they ought to be translated into a tongue known to the peopleaaThe word of God was written by the Prophets and Apostles linguis ve…naculis, viz. to the Hebrews in Hebrew, to the Greekes in Greek., 1 Cor. 14.bbVide Casetanum in 1 Cor: 14 the Apostle in divers verses treateth of this subject, V. 6, 7, 19. He saith, all things ought to be done in the Church for the edifying of the people, that no man should speak in an unknown tongue, without an interpreter; and saith, that he had rather speak five words & be understood, then 10000 words in an unknown tongue. Those arguments before urged for the peoples reading of the Scripture, prove this also; for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand. Christ and his Apostles taught the people the Scripture in their motherccVernaculum teste Vall…leg. l. 1. c. 5. dicitur, quod est domi nost…e vel in…ra patria natum, ut lingua vernacula, quae vulgo dicitur lingu… mater…a. dictum à verna qui est s…rvus ex ancilla, domi nostrae natus. Ebraeis ergo lingua Ebraea fuit vernacula, Graecis Graeca, Latinis Latina. Hoc …, vel Gr…a par… vel Latina Lingua sunt vernaculae. Rivetu… Isag. ad …, Script: Tongue. In the next age after p. 35the Apostles (saith Gratius l. 3. de veritate Relig. Christ.) the new Testament was translated into divers vulgar Tongues, the Syriacke, Arabicke, Aethiopicke, and Latine; which version… are yet extant, and differ not mainly from the Greek.

In the elder & purer times, the Scriptures were translated into innumerable, yea into all Tongues usuall amongst men. See Gregories preface to the notes on passages of Scripture. The plain and usuall words, the phrase and manner of speech most frequented, the comparisons and similitudes in Scripture most familiar, taken out of the shops and fields, from husbandry and houswifery, from the flock**Prov. 8. 9. By a man of understanding he meaneth every one that is godly, as by the foole the wicked. 3. Consectary.Prov 8:9 and the herd, shew that the Scriptures were written for the capacity and understanding of the unlearned, John 5. 39. a speciall place; if it be indicative, it shewes the customeaaVtinam omnes saceremus illud quod Scriptum est, scrutamini Scripturas. Origenes. of the Jewes; if imperative, it shewes what they ought to doe.

Many amongst us are to be blamed for not having the Scripture in their houses, and for not reading it constantly in the same as they ought to doe, or else they reade it as other bookes, not with such respect to it as the greatnesse of its Authour deserveth; I meane with a desire and purpose to believe and obey all that they finde there, which must needs be the duty of those that confesse these writings come from God. We should receive it with reverence, believe it with confidence, exercise our selves in it with diligence and delight, practice it with obedience.

Reading the Scripture is a rehearsing out of the booke such things as are there written barely without any interpretation.**The Churches of Africk had this custome, as Augustin sheweth, first they read a lesson out of the Prophets, then out of the Epistles and Gospell, with a Psalm between. Acts 17. 11.Acts 17:11 It is to be done publikelybbSee M. T…gbels womans glory, Ch. 11. about womens reading of the Scripture., as it was in the Synagogues of the Jewes who had the reading of the Law and Prophets amongst them, the Prophets were read in their eares every day, saith Paul, and after the lecture of the Law and the Prophets, in another place. We honour God more by a publique then a private reading of it. 2. Privately the godly Jewes of Berea did search the Scriptures, and the King is commanded to read in the Law.

Some good Divines hold that the Scriptures barely read (though preaching be not joyned with it) may be the instrument of regeneration, since the doctrine of the Gospell is p. 36called the ministration of the Spirit, Psal. 19. the law of the Lord converteth the soule, it is so when not preached; but the word of God is made effectuall by the Spirit, more often, more ordinarily to beget a new life in the preaching (that is, the interpreting and applying of it) then in the bare reading, 1 Tim. 4. 13. Matth. 28. 29. Christs custome was (as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice) when he had read, to interpret the Scripture, and often to apply it.

Let us all learn constantly to exercise our selves in the writings of God,Christus Scripturas scrutari jubet, vel potius Judaeu hoc testimonii perhibet, quod illas scrutentur. John 5. 39. Zeppe…us.John 5:39 which if we strive to doe in a right manner, we shall attaine true knowledge of the way to Heaven, and also grace and help to walke in that way. If the Lord should deny to any man the publique helps of preaching and conference, yet if that man should constantly reade the word, praying to God to teach him and guide him by it, and strive to follow it in his life, he should finde out the truth, and attaine saving grace, the word would illighten and convert; but if God afford publique preaching and interpretation, we must use that too as a principall ordinance.

Let us all reade**Scripturam sacram… legendo Cara vocant & Micra, quod in ea legenda, cognoscenda, operae non parum ac temporis ponendum sit. Ideo praecipiunt, ut homo annos aetatis suae dividat in tres…pares, quarum tertiam lectionioni tribuat sacrarum literarum. D…usius. Ebraic. quaest. …4. the Scripture.

1. With hearty prayers to God to direct us, and open the sence of it to us, Psal. 119. 18. JAmes 1. 5, 17. and with a resolution to put in practice that which we learne, Jam. 1. 25. Matth. 7. 24. and we shall finde the word read Gods power to our edification and salvation. OnelyOnly a Spirituall understanding can discerne an excellency in the Scripture. Nunquam Pauli mentem intelliges, nisi prius Pauli spiritum imbiberis.

2. Diligently, attend unto reading, 1 Tim. 4. 13, 15. John 5. 39. Search the Scriptures, whether the Greeke word be a metaphor from hunting dogges, or from diggers in mines, both import diligence. It was a solemne speech used in holy actions, hoc age. The passions of the Martyrs may be read when their anniversarie daies are celebrated. Whence the name of Legends. Chamier.

3. Orderly, that we may be better acquained with the whole body of the Scriptures. We should reade on in Chronicles and p. 37Ezra, M. Pemble of the Persian Monarchy.and other places wherein are nothing but names and Genealogies, to shew our obedience to God in reading over all his sacred word, and we shall after reape profit by that we understand not for the present; though it will be convenient to begin with the new Testament as more plain, before we reade the old.

4. With faith,**V…rbum Scriptum est objectum fidei adaequatum, primum fundamentum. à quo capit initium, & ultimum illud in quod resolvitur. Amesius de Circul… Pontificio. Prima veritas est fidei objectum formale quo; & Deus ipse sive absolute, sive in Christo, est ejusdem objectum formale quod. Id ib. Heb. 4. 2. The word of God consisteth of foure parts: 1. History, 2. Commandements, 3. Promises, 4. Threats. All truths taught in the History of the Scripture ought to be believed. As that the world was made of nothing, onelyonly by the word of God, Heb. 11. 3. and that the bodies of men howsoever they died, shall rise againe at the last day, Job 19. 26. 2 All precepts, Genes. 22. 6. Abraham went doing that commandement though strange. 3 All promises, as that God could give Abraham when he was 100 yeeres old, a seed and posterity which should be as innumerable as the Stars in the Firmament, Genes. 15. 5. and that by Sarah an old and barren woman, Gen. 17. 16. Abraham and Sarah believed it, Rom. 4. 20, 21. Heb. 11. 11. 4. Threatnings, as that Gen. 6. 13. 17. though unlikely, Noab believed it, 2 Pet. 2. 5. because God had said it, Heb. 11. 7. and that Jonah 3. 4. the people of Nineveh believed, v. 5. In narrando gravitas, in imperando authoritas, in promittendo liberalitas, in minando severitas. Spanhemius or at. de officio Theologi.

5. Constantly. Cyprian was so much delighted with the reading of Tertullian, that he read something in him every day, and called him his Master,aaDivinas Scripturas sapius lege, i…ò nunquam de manibus tuis sacra lectio dep…natur Hieron. ad Nepotian. de vita Cleric…rum. Da Magistrum. Let Gods command, the examples of the godly, and our owne benefit quicken us to a frequent reading of the holy Scriptures. M^r Bifield hath a Kalender, shewing what number of Chapters are to be read every day, that so the whole Bible may be read over in the yeere. The number of Chapters while you are reading the old Testament, is for the most part three a day, and when you come to the new Testament it is but two**Bifields directions for private reading the Scriptures, See Practice of piety, p. 314.; sometimes where the matter is Historicall or Typicall, or the Chapters short, he hath set down a greater number. The Martyrs would sit up all night in reading and hearing.

p. 38After we have read and understood the Scripture, we must 1. give thanks to God for the right understanding of it, and pray him to imprint the true knowledge of it in our hearts, that it may not fall out. 2. We must meditate in the word of God now understood, and so fix it in our minds. One defines meditation thus: It is an action**Psal. 1. …. What meditation is. See M. Fenner on 1 Hag. 5. A young Disciple asking an old Rabbi, whether he might not have time to learne the Greeke Tongue, he said, if hee would doe it neither by night nor by day, he might, because by night and day he was to study the Law. 1 Psalm 2.Ps 1Ps 2 of the soule calling things to mind or remembrance, and discoursing of them, that they might be the better understood, retained, affected, and possessed. It is as it were every mans preaching to himselfe, and is a setting ones selfe seriously to consider in his mind, and apply to his owne soule some necessary truth of Gods word, till the mind be informed, and the heart affected, as the nature thereof requires, and is the wholesomest and usefullest of all exercises of piety. This is to ingrast the word into ones soule, to give the seed much earth; this is to bind it to the Tables of our heart, and to hide it in the furrows of our soules; this is to digest it, and make it our owne. 3. WeaaMeditatio est actus religionis seu exercitium spirituale, que Doum & res divinas intenta, experimentali, & affectu…sa cognitione recordamur, nobisque applicamus. Voetius. must apply to our owne use whatsoever things we reade and understand, the precepts and examples of the Law to instruct our life, the promises and comforts of the Gospell to confirme our faith.

It serves for thankfulnesse,4 Consectary. 1. that now we have the Scripture, the world was a long time without it; it was the more wicked because they had no canon of Scripture. We are not like to erre by tradition, as former ages have done. 2. That we have so great a part of Scripture,Some gave five marks for a book. Fox. and in our vulgar tongue; the Martyrs would have given a load of Hay for a few Chapters of S^t JAmes or Paul in English. 3. That we have so great helps for the opening of the Scripture; so many excellent Expositors; compare Mollerus on the Psalmes, with Austin. As the latter thoughts are usually the more advised, Quo junioros … perspicaciores. Salmeron.so the latter Interpreters are generally the quicker sighted.

All those are to be reproved which contemne or unreverently handle the Scriptures.5 Consectary.

1. Atheists,**Speculative and practicall Atheists. who impiously oppose the word of God, and all p. 39prophane wretches who live loosely and wickedly,It argued a prophane spirit in Politian, who said, that there was more in one of Pind…rs Odes then all Davids Psalmes. their doom is written in this book. Julian the Apostate said of Apollinarius his Booke, wherein he defended the Divine truth against the Gentiles, Vidi, legi, contempsi; I have seen them, I have read them, I have contemned them. To whom Basil replied, Vidisti, legisti non intellexisti, si intellexisses; non contempsisses. Thou hast seen and read them, but not understood them; if thou hadst understood them, thou wouldst not have contemned them.

2. Papists, who 1. Set up Images and Pictures instead of the Scripture; the Scriptures (they say) may teach men errors, but may not Pictures?

2. Equall the Apocrypha, and unwritten verities, or rather vanities, with the sacred Scriptures.

3. Charge the Scriptures with insufficiency,**lis, qui maxima sibi Christianorum, Catholicorum nomen venditant, nihil tam solenne est, tamque vulgatum, quam Scripturas calumnia…i Chamierus. and obscurity, allow it not to be a perfect rule.

4. Make it of no force to binde our consciences unlesse the Pope ratifie it.

5. Give the Pope power to dispense with things therein forbidden, yea and with oathes and vowes, which no Scripture dispenseth withall.

6. Teach that the vulgar Latine is to be received as Authenticke.

7. Wrest and turn it which wayaaQuam verè di xerit olim Polydorus Virgilius, Dectores quo… dam Pontificias sacras literas, quo volunt, retorquere, inst…t sutorum, quisordides pelles suis dentibus entendunt. they please, Esay 28. 16. Cardinall Bellarmine in praefat. l. de Summo Pontifice & Baronius, say, that by precious and corner stone in this place, the Pope of Rome, although lesse principally, is meant, who is a stumbling stone to Hereticks, and a rocke of offence, but to Catholicks a tried, precious corner stone; yet Peter 1. 2. 6. & 8. expoundeth those words not of himselfe, but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep, would inferre the Popes universall dominion; Baronius from the Acts bbPasco o…es meas, hoc est, regio more impera., kill and eate, Psal. 8. 6. under his feet, that is, say they, of the Pope of Rome; Sheep) i. Christians; Oxen) that is, Jewes and Hereticks; Beasts of the field, i. Pagans; Fowles of the ayre, i. Angels. Fishes of the Sea, i. soules in Purgatory.

They have Tapers in their Churches in the day time, because p. 40Christ saith, I am the light of the world: or because they had such at midnight, Acts 20. 8. where Paul preached.

This is the great fault of the Schoole Divines,Thomas ex Aristotele, Patribus, Concil…is, & barbara Bibliorum versione magnum illud Systema compilavit, cui titulū Summae fecit, Liber sententiarum & Summa Thom…, tanquam duo Testamenta, in pulpita introducti sunt. Amam…. that they handle Paul and Aristotle, Suae curiositati litantes potius, quam pietati; so that he is counted most learned amongst them who dares to seeke, and presumes to define most things out of the Scripture. What distinctions, orders, degrees and offices doe they make of Angels? what curious questions doe they raise? what use would there have been of sexes, if Adam had not sin'd, whether Christ should have been incarnate if there had been no sinne, and infinite such like.

The Schoole men perverting theaaCum Mose pugnant, cum Prophetis, cum Apostolis, cum Christo ipso, ac Deo Patre & Spiritu sancto, qui sacras literas & oracula divina contemnunt. Bellarm. de verbo Dei. l. 1. c. 2. Scriptures have prophaned Divinity with Philosophy, or rather Sophistry, and yet are called Schoole Divines, **Dr. Clerke.when they are neither Schollers in in truth nor Divines.

Behold two Swords Luke 22. 83. therefore the Pope hath two Swords; one Spirituall, another Temporall, 1 Cor. 2. 14. ergo, The Pope judgeth of all things, and is judged of none.

The Papils stile the Scripture Regulam Lesbiam, nasum cereum, Evangelium nigrum, Theologiam atramentariam. A Lesbian rule, a nose of wax, the black Gospell, inky Divinity.

Bishop Bonners Chaplaine called the Bible his little pretty Gods book,**Dr. Rainolds against Hart. Giford and Raynolds said it contained somethings prophane and Apocryphall.

The Rebels in Ireland tooke the Bibles, threw them into the chanels,bbDr. Jones his Remo strance. See Sir John Temple of the Irish Rebellion, p. 108. and cast them into the fire, and called it Hell fire, and wished they could serve all the rest so.

But I may say of the Gospell as the French Lady of the Crosse, Never dog barkt at the Crosse, but he ran mad.

Contrarationem nemo sabrius, contra Ecclesiam nemo pacificus, contra Scripturas nemo Christianus.

Thirdiy, The Brownists vainly and idly**Non debet Scriptura quacunque occasione detorqueri à genuino sensu. Imò quodammodo soelius est, citando detorquere: quta indicium est, nos tum Scripturis abuti ad arbitrium: & tanquam regulaus Lesbiam pro nostro commodo huc illuc detorquer…. Hoc verò cum semper verum est, tum maximè in disputatione: quantum enim illud crimen est, ut qui aliorum mendacia refutare profitetur, ipse se ita gerat, ut falsarius appellari possit? Chamierus de Canone, lib. 8. c. 6. quote the Scripture, p. 41filling their margents with many Texts of Scripture, but nothing to the purpose, and misapply it; they alledge those Texts of Esay 52. 51. and Rev. 18. 4. to draw men from all the assemblies of Gods people, whither any wicked men doe resort.

Fourthly, The Antinomians, or Antinomists, who cry down the Law of God, and call those that preach the law, Legall Preachers, and stand for Evangelicall grace; the Law is part of Canonicall Scripture, and hath something peculiar in it, being written with the finger of God, and delivered with Thunder and Lightning. See M^r Gatakers Treatise on 23 Numb. 21. and M^r Burgesse his Lectures on 1 Tim. 1. 8, 9.

Fifthly, Stage-players, who jest with Scriptures; Witches, and others, which use charmes, writing a piece of S^t Johns Gospell to cure a disease, or the like, are to be condemned for abusing the Scripture. Per v…es sacras (puta Evang. Johannis, orationem Dominicam frequenter cum Ave Maria recitatam, Symbolum Apostolicum, &c.) morbos curare magicum est. Voetius.

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

Seventhly,Judaei Evangelium dici volunt, quasi foreign Aven Gilion, id est, mendacium, seu iniquitatem voluminis Gualtperius. the Heathens and Jewes. Tacitus cals the doctrine of the Gospell, Superstitionem quandam exitiabilem.

The moderne Jewes call Evangelium aven gilion, a volume of lies, word for word, the iniquity of the Volume; The blasphemous Jewes meane (I suppose) the volume of iniquity. Elias Levita in Thishi mentions this Etymologie or rather Pseudologie of the word; but P. Fagius abhorred to translate it.1 Cor. 1. 22.1 Cor 1:22

Scripture arguments are the chiefest to convince an unbeliever. 6 Consectary.Christ by divers arguments John 5. labours to convince the Jewes that he was the Messiah promised. 1. John bare witnesse of him, vers. 33. 2 His works bare witnesse of him, vers. 36. 3 The Father did beare witnesse of him, vers. 37. 4 He produceth the testimony of the Scriptures, v. 39. They are they which testifie of me. Will you not believe John, my miracles, my word from Heaven, then believe the written word. If we believe not the testimony of Scripture,It is a gradation. nothing will convince p. 42us,Luke 16. 31.Luke 16:31 though one rise from the dead; nor Christ himselfe, if hee were here in the flesh, and should preach unto us, John 5. ult.

The Lord in executing of his judgements commonly observes proportion and retaliation. Antichrist is the greatest opposite to Gods Law and Word, he is called therefore foreign 2 Thess. 2. 8. the lawlesse one; He is without Law, above Law, against Law; he abuseth Scripture, takes upon him to judge, and interpret Scripture, therefore it shall be his ruine, 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth, idest, verbo suo. Beza. God hath consecrated the word to this purpose; the end of it is not onelyonly to save, but destroy, being the savor of death to some; and it is a fit instrument for such a worke. Antichrists strength is in mens consciences; onelyonly this will pierce thither, Heb. 4. 12. God useth the word for the destruction of Antichrist, these waies: 1. It discovers him, his doctrine, his errours. 2. It hardens him. 3. It condemneth him, and passeth sentence against him.