Of the Divine Original Authority, Treatise 1 · Chapter 1

Of the Divine Original Authority · Treatise 1 · Chapter 1

p. 1CHAP. I.

The Divine Originall of the Scripture, the ſole foundation of it's Authority, The Originall of the old Teſtament, Heb. 1. 11. Severall wayes of immediate Revelation. The peculiar manner of the Revelation of the word. Conſiderations thereon. Various expreſſions of that way, 2 Pet. 1. 20, 21. The written word, as written, preſerved by the Providence of God. Capellus opinion about various lections conſidered. The Scripture p. 2not foreign. The true meaning of that Expreſſion. How the word came of old, and how it was received. Entirely from God to the leaſt Title. Of the Scriptures of the New Teſtament and their peculiar prerogative.

Sect. 1. THAT the whole Authority of the Scripture in it's ſelfe, depends ſolely on it's Divine Originall, is confeſſed by all who acknowledge it's Authority. The evincing and declaration of that Authority, being the thing at preſent aymed at; The diſcovery of it's divine Spring and Riſe, is in the firſt place, neceſſarily to be premiſed thereunto. That foundation being once laid, we ſhall be able to educe our following Reaſonings and Arguments, wherein we aime more at weight than number, from their own proper Principles.

Sect. 2. As to the Originall of the Scripture of the Old Teſtament, p. 3it is ſaid God SPAKE foreign, Heb. 1. 1; of old, or formerly in the Prophets. From the dayes of Moſes the Lawgiver, and downwards, unto the conſignation and bounding of the Canon delivered to the Judaicall Church, in the dayes of Ezra and his companions foreign the men of the great Congregation, ſo God ſpake. This being done only among the Jewes, they as his Church, foreign. Rom. 3. 2, 9, 4. were intruſted with the Oracles of God. God ſpake, foreign for foreign (Chryſoſtome, Theophilact) in for by: foreign, by the Prophets, as Luk. 1. 70. foreign, by the mouth of the Holy Prophets; But there ſeemes to be ſomewhat farther intended in this Expreſſion.

Sect. 3. In the Expoſition, or giving out the eternall Counſell of the Mind & Will of God unto men, there is conſiderable his ſpeaking unto the p. 4Prophets, and his ſpeaking by them, unto us. In this expreſſion, it ſeemes to be, that foreign or filia vocis, that voice from heaven that came to the Prophets which is underſtood. So God ſpake in the Prophets, and in reference thereunto there is Propriety in that Expreſſion, foreign ▪ in the Prophets. Thus the Pſalmes are many of them ſaid to be, To this, or that man. foreign A Golden pſalme to David; that is, from the Lord; and from thence their tongue was as the Pen of a writer, Pſal. 45. 1. So God ſpake in them, before he ſpake by them.

Sect. 4. The various wayes of ſpeciall Revelation, by Dreames, Viſions, Audible voyces, Inſpirations, with that peculiar one of the Law giver under the Old Teſtament, called foreign face to face, Exod. 33. 11. Deut. 34. 10: and foreign Numb. 11. 8; with that which is compared with it, and exalted above it, (Heb. 1. 1, 2, 3.) in the New, by the p. 5Son, foreign, from the boſome of the father, Joh. 1. 17. 18, are not of my preſent conſideration, all of them belonging to the manner of the thing enquired after, not the thing its ſelfe.

Sect. 5. By the Aſſertion then laid down of God ſpeaking in the Prophets of old, from the beginning to the End of that long tract of time, conſiſting of 1000 yeares, wherein he gave out the writings of the old Teſtament; Two things are aſcertained unto us, which are the foundation of our preſent diſcourſe.

Sect. 6. 1 That the Laws they made knowne, the Doctrines they delivered, the Inſtructions they gave, the Stories they recorded, the Promiſes of Chriſt, the Propheſies of Goſpell times they gave out, and revealed, were not their own, not conceived in their minds, not formed by their Reaſonings, not retained in their memories from p. 6what they had heard not by any means before hand comprehended by them, (1 Pe. 1. 10, 11.) but were all of thē immediately from God; there being only a paſſive concurrence of their rational faculties in their Reception, without any ſuch active obedience, as by any Law they might be obliged unto. Hence,

Sect. 7. 2^ly God was ſo with them, and by the Holy Ghoſt ſo ſpake in them, as to their receiving of the word from him, and their delivering of it unto others by ſpeaking or writing, as that they were not themſelves enabled by any habituall light, knowledge or Conviction of Truth, to declare his Mind and Will, but only acted, as they were immediately moved by him. Their Tongue in what they ſaid, or their hand in what they wrote, was foreign no more at their own diſpoſall, than the Pen is, in the hand of an expert Writer.

Sect. 8. Hence, as farre as their own Perſonall concernments, as Saints, and Believers did lye in them, they are p. 7ſaid foreign, to make a diligent inquiry into and inveſtigation of the things, which foreign, the Spirit of Chriſt, that ſpake in themſelves did ſignify, 1 Pet. 1. 10, 11. Without this, though their Viſions were expreſſe, ſo that in them their eyes were ſaid to be open, Numb. 24. 3, 4; yet they underſtood them not. Therefore alſo, they ſtudied the writings and Propheſies of one another, Dan. 9. 2. Thus they attained a ſaving uſefull habituall knowledge of the Truths delivered by themſelves and others, by the Illumination of the Holy Ghoſt, through the ſtudy of the Word, even s…we, Pſal. 119, 104. But as to the receiving of the Word from God, as God ſpake in them, they obtained nothing by ſtudy or Meditation by enquiry or Reading, Amos. 7. 15. Whether we conſider the matter, or manner of what they received, and delivered, or their receiving and delivering of it, they were but as an inſtrument of Muſick, giving a ſound according to the p. 8hand, intention, and skill of him that ſtrikes it.

Sect. 9. This is variouſly expreſſed. Generally it is ſaid foreign The word was to this, or that Prophet, which we have rendred, the word came unto them. Ezek. 1. 3. foreign it came expreſly; eſſendo fuit; It had a ſubſiſtence given unto it, or an effectuall in-being, by the Spirits entring into him, verſ. 14. Now this coming of the Word unto them, had oftentimes ſuch a Greatneſſe, and Expreſſion of the Majeſty of God upon it, as it filled them with dread and Reverence of him, Heb. 3. 16, and alſo greatly affected even their outward man, Dan. 8. 27. But this dread and terrour (which Satan ſtrove to imitate, in his filthy Tripodes, and foreign,) was peculiar to the Old Teſtament, and belonged to the paedagogie thereof; He. 12. 18, 19, 20, 21. The Spirit in the declaration of the New Teſtament, gave out his mind and will in a way of more Liberty and Glory. 2 Cor. 3. The p. 9expr…ſſneſſe and immediacy of Revelation was the ſame; but the manner of it related more to that glorious liberty in fellowſhip and Communion with the Father, whereunto Believers had then an acceſſe provided them by Jeſus Chriſt. Heb. 9. 8. Ch. 10. 19, 20. Ch. 12. 23, 24. So our Saviour tels his Apoſtles. Mat. 10. 20. foreign; you are not the Speakers of what you deliver, as other men are, the figment and imagination of whoſe hearts are the fountaine of all that they ſpeake; And he addes this reaſon▪ foreign; The Spirit of the Father (is) he that ſpeaketh in you. Thus the Word that came unto them, was a Book which they took in, and gave out without any alteration of one tittle or ſyllable. Ezek. 2. 8, 9, 10, 11. Chap. 3. 3. Revel. 10. 9, 10, 11.

Sect. 10. Moreover, when the Word was thus come to the Prophets, and God had ſpoken in them, it was not in their power to conceale it, the p. 10hand of the Lord being ſtrong upon them. They were not now only on a generall account to utter the Truth they were made acquainted withall, and to ſpeake the things they had heard and ſeen, which was their common Preaching work according to the analogie of what they had received. Act. 4. 20; but alſo the very individuall Words that they had received were to be declared. When the word was come to them, it was as a fire within them, that muſt be delivered, or it would conſume them. Pſal. 39. 3. Jer. 20. 9. Amos. 3. 8. Chap, 7. 15, 16. So Jonah found his attempt to hide the Word that he had received, to be altogether vaine.

Sect. 11. Now becauſe theſe things are of great importance and the foundation of all that doth enſue; namely the diſcovery that the Word is come forth unto us from God, without the leaſt mixture or intervenience of any medium obnoxious to fallibility, (as is the wiſdome, Truth, Integrity, knowledge, p. 11and memory, of the beſt, of all men,) I ſhall further conſider it from one full and eminent declaration thereof, given unto us, 2 Pet. 1. 20, 21. The words of the Holy Ghoſt are; foreign. Knowing this firſt, that no proph…ſy of Scripture is of any private interpretation; for the Propheſy came not in old time by the will of man, but Holy men of God ſpake, as they were moved by the Holy Ghoſt.

Sect. 12. That which he ſpeaks of is, foreign; The Propheſy of Scripture, or written Propheſy.

There were then traditions among the Jewes, to whom Peter wrote exalting themſelves into competition with the written Word, which not long after got the Title of an or all Law, pretending to have it's Originall from God. Theſe the Apoſtle tacitly condemnes; and alſo ſhewes under what p. 12formality he conſidered that, which verſ. 19. he termed foreign, the word of Propheſy; namely as WRITTEN. The written word, as ſuch, is that whereof he ſpeakes. Above 50 times is foreign, or foreign, in the New Teſtament put abſolutely for the Word of God. And foreign is ſo uſed in the Old, for the Word of Propheſy; 2 Chron. 21. 12. It is the foreign, that is foreign 2 Tim. 3. 16; The Writing, or Word written, is by inſpiration from God. Not only the Doctrine in it, but the foreign its ſelfe, or the Doctrine as written, is ſo from him.

Sect. 13. Hence the Providence of God hath manifeſted it's ſelfe no leſſe concerned in the preſervation of the writings then the doctrine contained in them. The writing it's ſelfe being the Product of his own eternall counſell for the preſervation of the Doctrine, after a ſufficient diſcovery of the inſufficiency of all other meanes for that End and purpoſe. And hence p. 13the malice of Satan hath raged no leſſe againſt the Book, then the Truth contained in it. The dealings of Antiochus under the old Teſtament, and of ſundry perſecuting Emperours under the new, evince no leſſe. And it was no leſſe crime of old to be Traditor libri, than to be Abnegator fidei. The reproach of Chartacea ſcripta, and membranae (Coſter: Enchirid: Cap. 1.) reflects on it's Authour.**Haebraea volumina nec in una dictione corrupta invenies. Sant. Pag. foreign, Mat. 5. 18.Matt 5:18 It is true we have not the foreign of Moſes and the Prophets, of the Apoſtles and Evangeliſts; but the foreign which we have, or copies containe every iota that was in them.

Sect. 14. It is no doubt but that in the Copies we now enjoy of the old Teſtament there are ſome diverſe readings, or various lections. The foreign aaReading, in the margin, and writing, in the line.foreign thebbCorrectio ſcribarum, or the amendment of ſome ſmall apicu…i in 18 places. The foreign ccAblatio ſcribarum or a note of the …edundancy of foreign in 5 places. Vid Raymond: pugio fid. Petru… Galat lib: …: cap: 8:(for the foreign are p. 14are of another nature) the various lections of Ben-Aſher or Rabbi Aaron the Son of Rabbi Moſes of the tribe of Aſher, & Ben Nepthali, or R: Moſes the Son of David of the Tribe of Nepthali; of the Eaſt and Weſterne Jewes, which we have collected at the End of the great Bible with the Maſora, evince it. But yet we affirme that the whole Word of God, in every Letter and Title, as given from him by Inſpiration, is preſerved without Corruption. Where there is any variety it is alwayes in things of leſſe, indeed of no importance.Haebraei. V. T. Codices per univerſum terrarum orbem, per Europam, Afiam & A fricam, ubique ſibi ſunt ſimiles, eodémque modo ab omnibus ſcribuntur & leguntur; ſi forte exiguas quaſ…ā apiculorum quorundā differentias excipias, quae ipſae tamen nullam vari…tatem efficiunt. …uxtorf. Vindic. Ver. Heb. 2. cap. 14.Heb 2 God by his Providence preſerving the whole entire, ſuffered this leſſer variety to fall out, in or among the copies we have, for the quickning and exerciſing of our diligence in our ſearch into his Word.

Sect. 15. It was an unhappy Attempt (which muſt afterwards be ſpoken p. 15unto) that a learned man hath of late put himſelfe upon,Lud. Capell. Crit. Sac. namely, to prove variations in all the preſent foreign of the old Teſtament in the Hebrew Tongue from the Copies uſed of old, merely upon uncertaine conjectures, and the credit of corrupt Tranſlations. Whether that Plea of his be more unreaſonable in it's ſelfe & devoid of any reall ground of Truth, or injurious to the Love and care of God over his Word and Church, I know not ſure I am, it is both in an high degree. The Tranſlation eſpecially inſiſted on by him, is that of the LXX. That this Tranſlation either from the miſtakes of it's firſt Authours (if it be theirs, whoſe name and number it beares) or the careleſſeneſſe or ignorance, or worſe of it's Tranſcribers, is corrupted and gone off from the originall in a 1000 places twice told, is acknowledged by all who know ought of theſe things. Strange that ſo corrupt a ſtreame ſhould be judged a fit meanes to cleanſe the fountaine. That p. 16ſuch a Lesbian Rule ſhould be thought a fit meaſure to correct the originall by; and yet on the account hereof, with ſome others not one whit better, or ſcarce ſo Good, we have 1826 various lections exhibited unto us, with frequent inſinuations of an infinite number more yet to be collected. It were deſirable that men would be content to ſhew their learning, Reading and diligence, about things where there is leſſe danger in Adventures.

Nor is the reliefe He provides againſt the charge of bringing things to an uncertainty in the Scripture, which he found himſelfe obnoxious unto leſſe pernitious than the opinion he ſeeks to palliate thereby; although it be ſince taken up and approved aaProleg. ad Bibl. p… lyglot.by others. bbSatis ergo eſt quod eadem ſalutaris doctrina quae fuit à Moſe…, Prophetis, Apoſtolis …t Evangeliſtis in ſuis foreign primum literis confignata, eadem omnino pariter in Toxtibus Graeco & Hebraeo, & in Tranſlationibus cum ve…eribus, tum recentibus, clarè certò & ſufficienter inveni…tur. Pariter illae omnes unà cum Textibus Gr…eco & Hebrae… ſunt & dici poſſunt Authenticae, ſacrae, Divinae, foreign—reſpectu materiae &c. Sunt in Scripturis multa alia non uſque aleo … neceſſaria, &c Capel. Critic. Sac. l. 6. cap. 5. §. 10, 11.The Saving Doctrine of the Scripture, p. 17He tells us, as to the matter and ſubſtance of it, in all things of moment it is preſerved in the Copies of the originall, and Tranſlations that doe remaine.

Sect. 17. It is indeed a great Reliefe, againſt the inconvenience of corrupt Tranſlations, to conſider that although ſome of them be bad enough, yet if all the Errours and miſtakes that are to be found in all the reſt, ſhould be added to the worſt of all, yet every neceſſary ſaving fundamentall truth, would be found ſufficiently teſtified unto therein. But to depreſſe the ſacred Truth of the originalls, into ſuch a condition, as wherein it ſhould ſtand in need of this Apologie, and that without any colour or pretence from diſcrepancies in the Copies themſelves that are extant, or any tollerable evidence that there ever were any other, in the leaſt differing from theſe extant in the world, will at length be found a work unbecoming a Chriſtian Proteſtant Divine. Beſides the injury p. 18done hereby to the Providence of God towards his Church, and care of his Word, It will not be found ſo eaſy a matter, upon a ſuppoſition of ſuch corruption in the Originalls as is pleaded for, to evince unqueſtionably that the whole ſaving doctrine its ſelfe, at firſt given out from God, continues entire and incorrupt. The nature of this doctrine is ſuch, that there is no other Principle or meanes of it's diſcovery, no other Rule or meaſure of judging and determining any thing about or concerning it, but only the writing from whence it is taken: it being wholly of divine Reevlation, and that Revelation being expreſſed only in that writing. Upon any corruption then ſuppoſed therein, there is no meanes of rectifying it. It were an eaſy thing to correct a miſtake or corruption in the tranſcription of any Probleme or Demonſtration of Euclide, or any other antient Mathematician, from the conſideration of the things themſelves about which they treate, p. 19being alwaies the ſame, and in their owne nature equally expoſed to the knowledge and underſtanding of men, in all Ages. In things of pure Revelation, whoſe knowledge depends ſolely on their Revelation, it is not ſo. Nor is it enough to ſatisfy us, that the doctrines mentioned are preſerved entire; every Tittle and foreign in the Word of God, muſt come under our care and conſideration, as being as ſuch from God; But of theſe things we ſhall Treat afterwards at large; returne we now to the Apoſtle.

Sect. 17. This foreign, this written Propheſy, this foreign; is not of any private Interpretation. Some thinke that foreign is put for foreign or foreign, which according to Heſychius denotes Afflation, inſpiration, conception within; ſo Calvin; In this ſenſe the importance of the words, is the ſame with what I have already mentioned; namely that the Prophets p. 20had not their private conceptions, or ſelfe fancyed Enthuſiaſmes of the things they ſpake. To this Interpretation aſſents Grotius. And foreign, for foreign, is reckoned amongſt the various Lections that are gathered out of him, in the Appendix to the Biblia polyglotta. Thus foreign, is the other ſide of that uſuall expreſſion, foreign, or foreign. Camero contends for the retaining of foreign; and juſtly. We begin a little to late to ſee, whether mens bold Conjectures in correcting the Originall Text of the Scriptures are like to proceed. Her's no colour for a various Lection; one Copy it ſeemes by Stephen read foreign; without ground, by an evident errour; and ſuch miſtakes are not to be allowed the name or place of various Readings. But yet ſayes Camero, foreign is ſuch a Reſolution and Interpretation as is made by Revelation. He addes that in that ſenſe foreign is uſed by the 70, in the buſineſſe of Joſeph's Interpretation p. 21of Pharaoh's Dreame, Gen. 40; which was by Revelation. But indeed the word is not uſed in that Chapter. However he falls in with this ſenſe, (as doe Calvin and Grotius) that foreign, is not to be referred to our Interpretation of the Prophets, but to the Way and manner of their receiving the Counſell and Will of God.

Sect. 18. And indeed, foreign; taking foreign, for an Interpretation of the Word of propheſy given out by writing, as our Tranſlation beares it, is an Expreſſion that can ſcarcely have any tollerable ſenſe affixed unto it; foreign, or foreign relates here, to foreign: and denotes the firſt giving out of it's Word, not our after conſideration of it's ſenſe and meaning. And without this ſenſe it ſtands in no coherence with, nor oppoſition to, the following ſentence, which by it's cauſall connexion to this, manifeſts that it renders a Reaſon of what is herein affirmed, in the p. 22firſt place; and in the latter, turning with the adverſative foreign, an oppoſition unto it: foreign; for Propheſie came not at any time by the will of man, but holy men of God ſpake as they were moved by the Holy Ghoſt. What Reaſon is in the firſt part of this verſe, why the Scripture is not of our private interpretation? or what oppoſition in the latter to that Aſſertion? Nay on that ſuppoſall, there is no tollerable, correſpondency of diſcourſe in the whole foreign. But take the Word to expreſſe the coming of the Propheſie to the Prophets themſelves, and the ſenſe is full and Cleare.

Sect. 19. This then is the intention of the Apoſtle; the Propheſie which we have written, the Scripture, was not an iſſue of mens fancied Enthuſiaſmes; not a product of their own minds and Conceptions, not an Interpretation of the Will of God by p. 23the underſtanding of man, that is of the Prophets thēſelves; neither their rational apprehenſions, Enquiries, conceptions of fancy, or Imaginations of their hearts, had any place in this buſineſſe; no ſelfe Afflation, no rational meditatiō managed at liberty by the underſtandings & Wills of men, had place herein.

Sect. 20. Of this, ſaith the Apoſtle, foreign; knowing, judging, and determining this in the firſt place. This is a Principle to be owned and acknowledged by every one that will believe any thing elſe. foreign is not only to know, to perceive to underſtand; but alſo to judge, own, and acknowledge. This then in our Religion is to be owned, acknowledged, ſubmitted unto, as a Principle, without further diſpute. To diſcover the Grounds of this ſubmiſſion and Acknowledgment, is the buſineſſe of the enſuing diſcourſe.

Sect. 21. That this is ſo indeed, as before aſſerted, and to give a Reaſon p. 24why this is to be received as a Principle, he addes, ver ſ. 21. foreign. That word of Propheſy which we have written, is not foreign, of private conception, for it came not at any time by the will of man. foreign which is the paſsive Conjugation of foreign from foreign, denotes at leaſt to be brought in; more than merely it came; It was brought into them by the Will of God. The Affirmative, as to the Will of God, is included in the negative, as to the will of man. Or it came as the voice from heaven to our Saviour on the mount: verſ. 18; where the ſame word is uſed. So Eze. 1. 3. foreign eſſendo fuit verbum; it was brought into him, as was ſhewed before. Thus God brought the word to them, and ſpake in them, in order of nature, before he ſpake by them. As foreign. it was brought to them, it was foreign the voice of the Lord, Ge. 3. 8. or foreign as the Jewes call it; as ſpoken by them or written, it was properly foreign p. 25verbum Dei▪ the word of God; which by his immediate voice he ſignified to the Prophets. Thus ſome of them in viſions, firſt eat a written book, and then propheſi'd, as was inſtanced before And this is the firſt ſpring of the Scripture; the beginning of it's emanation from the Counſell and Will of God. By the Power of the Holy Ghoſt, it was brought into the organs or inſtruments, that he was pleaſed to uſe, for the Revelation, and declaration of it unto others.

Sect. 22. That which remaines for the compleating of this diſpenſation of the Word of God unto us, is added by the Apoſtle; foreign; When the Word was thus brought to them, it was not left to their underſtandings, Wiſdomes, Minds, Memories, to order, diſpoſe and give it out; but they were borne, acted, carried out by the Holy Ghoſt, to ſpeake, deliver and Write, all that, and nothing but p. 26that, to every tittle, that was ſo brought to them▪ They invented not Words themſelves, ſuited to the things they had learned; but only expreſſed the Words, that they received. Though their mind and underſtanding were uſed in the choiſe of Words, whence ariſes all the difference, that is in the manner of expreſſion, (for they did uſe foreign Words of Will, or choiſe,) yet they were ſo guided, that their words were not their owne▪ but immediately ſupplyed unto them; and ſo they gave out foreign the writing of uprightneſſe, and foreign Words of truth, it's ſelfe. Ecleſ. 12. 10. Not only the Doctrine they taught, was the Word of truth, Truth it's ſelfe, Joh. 17. 17; but the Words whereby they taught it, were Words of truth from God himſelfe. Thus allowing the contribution of paſſive inſtruments for the Reception and Repreſentation of words, which anſwers the mind and tongue of the Prophets, in the coming of the voice of God to them, p. 27every Apex of the written word is equally divine, and as immediatly from God as the voice wherewith, or whereby he ſpake to, or in the Prophets; and is therefore accompanyed with the ſame Authority, in it's ſelfe, and unto us.

Sect. 23. What hath been thus ſpoken of the Scripture of the old Teſtament, muſt be alſo affirmed of the new; with this addition of advantage and preheminence, that foreign Heb. 2. 3. it received it's beginning of being ſpoken by the Lord himſelfe, God ſpake in theſe laſt dayes foreign in the Son. Heb. 1. 1.

Sect. 24. Thus God who himſelfe began the writing of the Word with his own finger, Exod. 31. 11; after he had ſpoken it Exod. 20; appointing or approving the writing of the reſt that followed, Deut. 31. 12. Joſh. 23. 6. 1 King. 2, 3. 2 King. 14. 6. 2 King. 17. 13. 1 Chron. 21. 15. 2 Chron. 25. 4, 4. Ezek. 2. 9, 10. p. 28Hab. 2. 2. Luk. 16. 29. Joh. 5. 39. Joh. 20. 31. Act. 17. 11; doth laſtly command the cloſe of the immediate Revelation of his Will, to be written in a Book. Re. 1. 11; and ſo gives out the whole of his Mind and counſell unto us in writing; as a mercifull and ſtedfaſt reliefe, againſt all that confuſion, darkneſſe, and uncertainty, which the vanity, folly, and looſneſſe of the minds of men, drawne out and heightned by the unſpeakable alterations, that fall out amongſt them, would otherwiſe have certainly run into.

Sect. 25. Thus we have laid down the Originall of the Scriptures, from the Scripture it's ſelfe; and this Originall is the baſis and foundation of all it's Authority. Thus is it from God; entirely from him; As to the Doctrine contained in it, and the Words wherein that Doctrine is delivered, it is wholly his; what that ſpeakes, He ſpeakes himſelfe. He ſpeakes in it and by it; and ſo it is veſted with all p. 29the morall Authority of God over his Creatures.