A Treatise of DIVINITY CONSISTING OF THREE BOOKS.  
The First of which Handling the Scripture or Word of God, treateth of its Divine Authority, the Canonical Books, the Authentical Edition, and several Versions; the End, Properties, and Interpretation of Scripture.  
The Second handling God, showeth that there is a God, and what he is, in his Essence and several Attributes, and likewise the distinction of Persons in the Divine Essence.  
The third handleth the three principal Works of God, Decree, Creation, and Providence.  
By EDWARD LEIGH Esq. Master of Arts, and one of the Members of the House of Commons.  2 Tim. 3. 16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. John 7. 3. And this is life eternal, that they know thee the only true God, and Jesus Christ whom thou hast sent. Psalm 111. 2. The works of the Lord are great, sought out of all them that have pleasure therein. 
LONDON, Printed by E. Griffin for William Lee, and are to be sold at his shop at the Turkes-head in Fleetstreet, near Ram-alley. 1646.   

June 9 1646.  
I Have perused this excellent and learned Treatise of Divinity with much pleasure, profit, and satisfaction; and finding it to be very sound, judicious, and profitable, I do allow it to be printed and published.  
John Downhant.   

TO The Right Honourable THE LORDS and COMMONS Assembled in PARLIAMENT.  
Right Honourable,  
I Intended the Dedication of this Treatise to the Parliament before I had the happiness to be a Member of so Honourable a Society. Who are so fit to Patronise a work concerning God, his word and works, as the Parliament of England, and such a Parliaments, who have heard more of God and his will, and seen more of his ways in less than a lustre of years, than many precedent Parliaments have in several Ages▪ Arduous and important matters concerning Church 
* Quia de advisamento & ●ssensu consilij nostri pro quibusdam or dui●s & urgentibus negotijs, nos, Statum & d●fensionem Regni nostri Angliae & Ecclesiae concernentibus, ●uoddam Parliamentum nostrum apud Civitatem Westmonasterium tertio die Novemb●is proximo teneri ordinavimus.  or State have been the daily Theme of your serious debates. Queen Elizabeth once in her progress visiting the County of Suffolk, all the Justices of Peace in that County met her Majesty, having every one his Minister next to his body, which the Queen took special notice of, and thereupon uttered this Speech, that She had often demanded of her privy Council, why her County of Suffolk was better governed than any other County, and could never understand the reason thereof, but now She herself perceived the reason; it must needs be so (said She) where the word and the sword go together.  
You did Honourable worthies) near the beginning of the Parliament, cause a Synod of Reverend and Able Divines to be called to advise you in Church-affaires. God hath sent unto you (as Jeremy speaketh) all his servants the Prophets, 
Jer. 7. 25. and 35. 15.  choice men out of every County, (as you yourselves were elected out of many) to be serviceable to you in the great work of Reformation. You have had the benefit of their faithful advice, of their fervent Prayers, and diligent labours. When did any Parliament enter into so solemn a League and Covenant to reform themselves and Kingdom? when were there so many days of Humiliation kept so generally in England? when was there such a constant daily Lecture 
* Those Gentlemen of the House, and others that live near Westminster may hear 500 Sermons yearly at least, one every Morning, and four every Sabbath.  of worthy men in Westminster-Abbie before? In the Parliament held 5. E. 3. so many excellent laws were made, as it was called bonum Parliamentum I hope as you are now in Prayers and Print styled the Repairers of the breach, and restorers of paths to dwell in, so future Ages will honour you with the title of Optimum Parliamentum. When in the Council of Constance, talk was Ministered touching the reformation of the Spiritualty, and some said quòd oporteat incipere à Minoritis, the reformation must begin at the Friars, no said the Emperor Sigismond, 
Fox in his Book of Martyrs.  Non à minoritis sed a Majoritis incipienda est reformatio, meaning the reformation ought first to begin with the Pope and Cardinals and Bishops, and so descend after to the inferiors. Some Emperors were called Great for their goodness; religion makes a Nation or person honourable Rom. 9 4. compared with 3. 2. That was a worthy Speech of a German divine writing to Oecolampadius, Veniat verbum domini, & submittemus, etiamsi nobis essent sexcenta colla: As Queen Elizabeth passed in Triumphal State through the Streets of London after her Coronation, when the Bible was presented unto her at the little-Conduit in Cheapside, 
Speeds Chronicle Chap. 24. p. 858.  she received the same, with both her hands, and kissing it laid it to her breast, saying, that the same had ever been her chiefest delight, and should be the rule by which She meant to frame her Government. You have likewise covenanted to reform the Church according to the word of God, the best Rule both for a Personal and Ecclesiastical Reformation. There is a double general subject of reformation. 1. Corrupt persons, 2. Corrupt things. You have cast out a scandalous Ministry; labour to settle (I beseech you) in all the three kingdoms Pious & able Preachers. Christ (the great Reformer of his Church Mal. 3. 2 Matth. 3. 12.) specially purgeth the Sons of Levi Mal. 3. 1. because he hath appointed them the office of purging others. secondly the ordinances of God must be both Pure and Perfect in a complete Reformation. You have cast out a great deal of rubbish; O that the House of God might be built. It was a blemish upon some of those reformations mentioned in Scripture, that the high places were not taken away, and that their reformation needed a further reformation. God did much honour King Edward a Child, and Queen Elizabeth a woman in making them the beginners of a blessed reformation. O that the Lord would be pleased by you to perfect what they begun, that Christ's government, worship, and discipline might be set up in the three Kingdoms. In the times of our troubles, peace and truth have been joined together in our Prayers and Capitulations; O let them never be separated, I will reveal unto them the abundance of peace and truth Jer. 33. 6. and the same Prophet 
* Jer. 9 3.  complains, that there were none valiant for truth in the earth. Buy the truth and sell it not saith Solomon, contend earnestly for the faith which was once delivered to the Saints. 
Judas. 3. v.  Amicus Socrates, Amicus Plato, sed magis amica veritas. You have covenanted to extirpate heresies and whatsoever is contrary to sound doctrine. In your first Declaration, there is this memorable passage, It is far from our purpose or desire, to let lose the golden reins of Discipline and government in the Church, to leave private persons or particular congregations, to take up what form of divine service they please; for we hold it requisite that there should be throughout the whole Realm a conformity to that order which the Laws enjoin according to the word of God. God hath done great things for you and by you, and therefore he expects great things from you. It was a noble resolution in our Josiah, Edward the 6th, when he was pressed by Bishop Ridly and others to tolerate his Sister Mass in her own Chapel, he would not (though importuned) yield thereto, saying, He should dishonour God in it; but being much pressed by them he burst into tears, and they thence concluded, that he had more divinity in his little finger than they in all their bodies; O that you would study to premote God's glory, and be zealous for his truth, since you have had such experience of his mercy, and likewise could not but perceive the evil of those dangerous errors, which were too much indulged by some of those whom you have cast out.  
I shall now speak of the threefold Subject I handle in my Book. 1. The Scripture, 2. God, 3. The Works of God. It is reported of Charles the Great, that he set his Crown on the Bible, 
Ego ipse odi meos libros, & sape ●pi●e●s interire, quòd ●etuo ne morentur lectores, & abducanta l●ctioneipsius scripturae, quae sola omnis sapientiae fon● est. Lutherus in ●9 c. Genes.  and Luther was so zealous to have the Scriptures read, that he professed, if he thought the reading of his Books would hinder the reading of the Scripture he would burn them all before he died. Alphonsus' King of Spain and Naples, read the Bible with Lira's gloss fourteen times over. The Emperor Theodosius the second, wrote the New Testament out with his own hand; many speak much of new light, but the Prophet Esay 
* Esay 8. 20.  saith To the Law, and to the Testimony: if they speak not according to this word, it is because there is no light in them. Take heed of too much of that new light, which the world is now gazing upon; 
Jer. 6. 16. and 18. 15.  so much new light is breaking forth, that the old zeal is almost extinct by it, saith a Minister 
* Master Buckley of the Gospel's Covenant on Zach. 9 11, p. 14. and 104.  of New- England. The Familists say they are above Ordinances; when the body hath no need of nourishment, than (and not afore) will the soul have no need of Ordinances; we about Westminster have been better instructed out of the 20. of Exodus 24. Some talk of Revelations and the Testimony of the Spirit. But now the Scripture is completed, I must not expect any immediate Testimony of the Spirit. Luther saith, if any Spirit should come and speak any thing to him that he brought not Scripture for, he would spit in his face. The Scripture is the best Cynosure to follow, it was David's Counsellor, 
The Schoolmen affirm that t●ree things cannot be ●efined.  it is a perfect rule of a Perfect Reformation.  
Secondly, all Christian States and Persons should labour for an experimental practical knowledge of God and Christ, 
1 God ob summam formositatem.  Phil. 3. 8. 10. the vision of God in Heaven shall make us perfectly Happy. 
2. Materia prima ab summam informitatem.  Quid Deus sit ipse tantum novit, 
3. Sin obsummam deformitatem.  what God is, God himself doth only perfectly know. But he hath revealed himself to us in his word and works. That place in 34 of Exodus, 6. 7. verses is as full a description of God's Attributes, as any in all the Scripture, The Lord, the Lord God, merciful, and gracious, long-suffering and abundant in goodness & truth; keeping mercy for thousands, forgiving iniquity, transgression & sin, & that will by no means clear the guilty, visiting the iniquity of the Fathers upon the children, and upon the children's Children, unto the third and fourth generation. If God were more known, he would be more loved, 
Psal. 9 9  honoured, feared, trusted. The Heathens extolled the knowledge of a man's self, but Christians must chiefly study to know God.  
This is a Noble Subject for a Christian Parliament and a Christian Kingdom to exercise themselves in; O that you would all labour to know God's excellencies, and to propagate the knowledge of him to the many dark Corners of the Land.  
Thirdly, the works of God are to be diligently observed by a Christian State. One observes that there is a five fold Declaration of the works of God. 
Mr Carill on Psal. 1 18. 17.  An Arthnieticall Declaration Psal. 40. 5. Secondly, a Logical Declaration of the works of God, when we show the several kinds of them; as the works of Creation, the work of Redemption, the work of Providence; and distribute those into works of mercy, or works of Justice. Thirdly, an Historical Declaration, when we declare the persons acting, the places, the times the Counsels, the managing of the several actions, the events and successes. Fourthly, a Rhetorical Declaration. Fifthly, a Declaration purely Theological, or a practical Declaration of the works of God. 
104. Psal. 24.   
We should be lifted up by Gods manifold works to the Consideration of his unlimited greatness that is the first cause and author of them all; we can turn our eyes no way, but exceeding great multitudes of works wrought by God do offer themselves to our view.  
If we look upward, downward, on the right hand, on the left, into ourselves and other things; our minds shall be encountered with diversity of rare Works of Almighty God. These works are all made with much wisdom Psal. 136. 5. and the serious considering of God's works is a great part of the sanctifying of his name. Never had any Parliament more reason to magnify God's goodness for his singular mercies. Oh that as many of your deliverances were got with supplication, so they might be worn with thankfulness; and as you have been a Parliament of many Prayers, so may you be a Parliament of many praises, which is the earnest desire of  
Your Honours Devoted Servant, EDW. LEIGH.   

To the Christian Reader.  
REader, The number of books is without number, the Presses are daily oppressed with them. Yet (though the world abound with unprofitable, may pernicious 
* I may say of some writers in these days as Tully of the Philosophers, that there is nothing so absurd which is not maintained by some of them.  Pamphlets) there are many excellent subjects which are either not handled, or not sufficiently. There is a great variety in men's fancies as well as in their faces; and books 
a Libri quasi liberi.  (the fruit of men's brains) are as various as men themselves. Some books are to be tasted only, 
* Sir Francis Bacon in his Essays.  some chewed, and some swallowed. That saying of Stanchar the Heretic 
b Rainoldus de lib. Apoc. tomo primo praelect. 4th.  doth exceedingly please the Papists, Plus apud se valere unum Lombardum, quam centum Lutheros, ducentos Melancthones, trecentos Bullingeros, quadringentos Martyrs, quingentos Calvinos. That one 
c Petrus Lombardus propter eminentem int●r Pontificios authoritarem magister sententiarum nuncupatus est. Rainoldus de lib. Apoc. Petrus Lombardus, quem omnes The●l●gorum schola singulari quadam venerationis excellentia magistium sententiarum appellant, & in cujus Theologiae compendium innumerabilia disputationum volumina eruditissimi clariss●marum tot● Christiano orbe Academiarum Theologi celebrarunt. Sixtus Senensis Bibl. Sanct. lib. 4▪  Lombard was more esteemed by him, than 100 Luther's, 200 Melancthons', 300 bullinger's, 400 Martyrs, 500 Calvins. Focanus contrarily, saith thus of the Schoolmen, that one Austin among the Ancients, and one Calvin (in his Institutions of Christian Religion) among the modern Divines, will afford thee more solid Divinity, than all the School-Doctors of the Popish Church, with all their vain disputations, jejune distinctions, quodlibetical questions, and foolish speculations, with which (saith he) Thomas, Scotus, Lombard, Bonaventure, Molina, Vasquez, Suarez, à Soto, Bellarmine, and other Doctors of the Roman Church are full, even ad nauseam. But the Bible is indeed the Book of Books, it signifieth in the Greek Tongue, A Book in general; and was sometimes taken so largely, 
So Scripture signifieth writing in general, but by an excellency the Word of God.  yet by an Antinomasie or excellency it is now taken for the Book of the Holy Scripture, and is all one with God's Book. We told you before how much the Papists magnified Peter Lombard the father of the Schoolmen, calling him the Master of the sentences, and preferring him before hundreds of ours. The next Schoolman after him Alexander of Alice is called Doctor Irrefragabilis Thomas Aquinas after him, Doctor Angelicus. John Scot the last, Doctor Subtilis. Yet a learned Doctor 
* De Prideaux Hinc Sementiariorum, Quaestionistarum, Quodlibetistatum ingens turba, qui pro solida Theologia spinosas & rixosas disputationes in Christianorum scholas invexerunt.  of our own saith of the Schoolmen, Scholastici vel hoc nomine non tanti sunt à nobis faciendi, quia in Justificationis articulo vix quicquam tradiderunt solidi. The Papists themselves note twenty Articles, in which their great Master Lombard erred; so that that is ascribed to them, hic magister non tenetur. But now Paul (the great Doctor of the Gentiles) of whom chrysostom writes several Homilies, is indeed an Angelical, Subtle, Irrefragable Doctor. Austin desired three things: 
Revetendissimus Episcopus Vsserius De Christianarum Ecclesiarum successione & statu. c. 9  to have seen Christ in the flesh, Rome in its glory, and to have heard Paul preach. What he speaks is true as Gospel, and we can not apply to him what the Papists do frequently to Peter Lombard, hic magister non tenetur. We may exercise our judgement 
* Solis Canonicis debetur fides, coeteris amnibus Judicium. Lutherus.  upon the writings of men (there being few that write much and contradict not themselves) but we must believe the Divinely inspired Writings. 
Lambert in his perambulation of Kent. Se▪ Speed in William the Conqueror. p. 42.  There is a Book in the Law called Liber Judiciarius, or Doomesday-Booke, because (as Matthew Paris saith) it spared no man, but judged all men indifferently as the Lord in that great day will do. The Bible is the true Liber judiciarius, or Doomsday Book. 
John 12, 48.  The word that I have spoken, the same shall judge him in the last day. I shall now in a few words discover the usefulness of this threefold Treatise. Having been in these times of spoil unhappily plundered of my Books and Manuscripts, (which I esteemed as a precious treasure) recovering this twice with some others, I did resolve (for preventing any future damages in that kind) to transcribe it fair for the Press, which was the work of a whole year. I know first the subject is very necessary for all Christians to search into, and I have perused all the best writers I could find, that I might handle it fully common-place wise, according to the excellency of the Theme. I have made use also of some Manuscripts of three 
* M. Pemble my learned Tutor, Master Wheattly my Reverend Pastor, M. Ball my worthy friend.  worthy men, now with God, (whose memory I shall ever honour) for the completing of the work. I have gleaned a few observations from some of the worthy Lecturers in Westminster, from M. Ley of Budworth in his Lectures in the City, and from divers others of the Assembly, in their printed Sermons. This work I conceive may be beneficial for these purposes: Chiefly for settling and establishing of Christians in some main principles of Divinity, viz. that there is a God, against the Atheists of these times; that the Scripture is the Word of God, against the Antiscripturists; that Christ is God, against all Arrians, Socinians, and other Heretics ejusdem farinae, vel potius furfuris; that the so▪ 〈◊〉 of man is immortal, against such who in these dai●● deny the same. 2. For enabling a Christian to all d●●ties, prayer, meditation, holy conference, catechising his family. For example, suppose a Christian desire to instruct his family in the principles of Religion, and would make use of M. Balls Catechism for that purpose (for I know not a better yet extant) he may by the help of this work open the heads of Religion, from the beginning of that Book to the Fall of man. I would there were the like out on the whole body of Divinity. But lest I transgress the bounds of an Epistle, I commend the work to God's blessing, and desire thy benign interpretation of my labours, still resting  
Thy faithful friend and hearty wellwisher, EDWARD LEIGH   

PROLEGOMENA.  HEBR. 6. 1. 
THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapableness of Divine mysteries from v. 11. to the end. He tells them they were dull of hearing, and that their ignorance was affected; they might for their time and means have been teachers, and yet now they must be taught; and (which is strange) the very principles of the word of God. Here in the beginning of this Chapter he earnestly exhorts them to increase both in knowledge and obedience.  
Leaving) The Apostle alludes to men running a race, they leave one place and go on forward; we must leave the principles of Religion, that is, not stick there, but pass on to a greater perfection. The Apostle hath reference to the Schools of the Jews where he was trained up; there were two sorts of Scholars, 1. Punies or petties, 2. Proficients, Perfectists. Six principles are named, as so many heads and common places of the ancient Catechism; not but that there were many other necessary principles; yet they might be reduced to 〈◊〉:  
● Two main duties, that is, 1. the doctrine of repentance from dead works, that every man is dead in sin by nature, and therefore had need to repent. 2 The doctrine of faith in God.  
2 Two means. 1 The doctrine of Baptisms, by which in the plural number he means both the Sacraments; and also the inward Baptism of Christ, and that outward baptism of John, that is to say, of the Minister, though some 
* Apostolus baptismorum meminit, qui● ad statos inter veteres baptismi dies alludit, Paschae nimirum & Pentecostes, ubi plures simul baptisari consueverant, vel quia de plurium baptismo simpliciter loquitur. Spanhemius.  refer it to the set times of Baptism. 2 The imposition or laying on of hands, that is by a trope or borrowed speech, the ministry of the Church upon the which hands were laid, not the Sacrament of Confirmation, as a Lapide expounds it.  
3 Two benefits. Resurrection of the dead, that the same numerical body shall rise again; and eternal judgement, so called metonymically, because in that judgement sentence shall be given concerning their eternal state either in weal or woe.  
Not laying again the foundation) Three things are required in a foundation. 1 That it be the first thing in the building. 2 That it bear up all the other parts of the building 3 That it be firm and immovable. Simply and absolutely in respect of all times, persons, and things, Christ 
“ Dr Field of the Church, l. 5. c. 22. Esay 28. 16. 1 Cor. 3. 11.  only is the foundation upon which the spiritual building of the Church is raised. The first principles of heavenly doctrine are named here a foundation, because they are the first things which are known, before which nothing can be known, and because upon the knowledge of these things all other parts of heavenly knowledge do depend. The Apostles are also the foundation of the Church, 
* Quod est ab ipsis positum & praedicatum. Jun. ad Bellarm. cont. 3. l 3 c. 23. The Prophets● and Apostles are not fundamenta fundantia, but fundata, such foundations as themselves had a foundation, even the Lord Christ; the ground of a Christians faith is Thus saith the Lord, thus it is written.  Ephes. 2. 20. Rev. 21. 14. in three respects. 1 Because they were the first which founded Churches, and converted unbelievers to the faith. 2 Because their doctrine which they received immediately from God by most undoubted revelation without mixture of error or danger of being deceived, is the rule of faith to all after-commers. 3 Because they were Heads, Guides, and Pastors of the whole universal Church.  
The Proposition or Observation which ariseth from these words thus opened, may be this.  
The Principles and Foundations of Christian Religion must be well laid. 
The Observation.  Or thus, Catechising and instructing of the people in the principles of Religion is a necessary duty to be used.  
The Apostle illustrates this by a comparison, first from Schools; secondly, from building, the foundation must be first laid.  
The excellent definition of catechising which the Apostle here gives, 
Sermo qui ●udes in Christo inchoat.  yields us two good proofs of its necessity.  
1 It is the doctrine of the beginning of Christ, 
Fundamenti vocabulum est metaphoricum, ab aedificantibus sumtum, atque denotat illud totius structurae firmamentam in im● posi 'em, qu● sustentatur aedificium quóque subd●cto corruit protinus, & in frusta dilabitur.  by some rendered not unfitly for the sense which gives beginning in Christ.  
2 It is a foundation which bears up all the building, (without this, preaching is to no purpose) which though it makes the least show, yet it is of greatest use; it establisheth men, and keeps them firm from wavering.  
3 This course is most agreeable, 1. To Art; all Arts proceed from principles. Physicians have their principles, Lawyers their maxims, Philosophers their chief sentences. 
Davenant. adhort. ad pac●m. Eccles. c. 2.  2 To nature, which first forms the vital parts, than the more remote. 3. It is suitable to reason. Principles are, 1. easiest in themselves. 2. Facilitate other matters. 3. Are the most necessary doctrines of all the rest, they bear up all the rest. 4. Are of continual and constant use; Prin●ipia sunt minima quantitate, maxima virtute.  
4. God's order and practice hath been still to lay principles; things might easily pass from one to another at first, they lived so long. cain's and Abel's sacrificing is an evidence of catechising before the flood; there was no word written then, therefore it is like their fathers taught them. It was practised by Abraham, Gen. 18. 19 the fruit of which observe in his son, Gen 24. 63. and servant, Gen. 12. 26. God himself writes a Catechism for the Jews, describing a short compendium of religion in the two authentic tables of the Law. 
1 Sam. 1. 25.  Hannah delivered Samuel to Eli his instructor so soon as he was weaned. Jehoida taught the young King Jehoash; David and Bathsheba practised it, 2 Chron. 28. 8, 9 Psalm 34. 11. Prov. 4. 4. & 31. 1. and Solomon himself seem to give that precept out of the experience of his own most excellent education. 
Prov 2● 6. See Prov. 6. 22. Prov. 31. 26. which is meant chiefly of instructing her family.  Teach a child the trade of his way, and when he is old he shall not depart from it; though himself scarce did so; and Eccles. 12. 23. he draws all which he had said in his whole book to two heads, Fear God, and keep his Commandments. Catechising was also practised by Christ and his Apostles, Luke 2. 46. Acts 22. 3. Heb. 6. 1, 2, 3. Christ at twelve years old submitted himself to be catechised, Luke 1. 4. and allowed of Hosanna sung by children. He begins with regeneration to Nicodemus, and he drew the whole Law into two heads, 
Matth. 3 8. & 4. 17. Mark 1. 15.  Matth. 22. 37. John and Christ preached Faith and Repentance, and the Apostles 
a Acts 2. 5. 10. & 13. ch. and in their Epistles.  after them. Theophilus was catechised Luke 1. 4. Apollo's, Acts 18. 23. Timothy, 1 Tim. 3 15. 2 Tim. 2. 2. The Apostle Paul commends to Timothy's custody a pattern of wholesome doctrine, which he calls 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word ●orrowed from the making of an impression by a stamp or seal. John 21. 15. Acts 20. 20.  a form of doctrine, Rom. 6. 17. and the analogy of faith, Rom. 12. 6. This duty principally belongs to Ministers, their Office is set down under the name of catechising, Let him which is catechised make him that catechiseth partaker, Gal. 6. 6. Ministers must plant and beget as well as increase and build up, feed the Lambs as well as the Sheep; they are compared to Nurses, wise Stewards, skilful builders; it must be performed by householders also, 
Psalm 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whole Book, of the Proverbs.  Ephes. 6. 4. God chargeth parents to perform this duty, Deut. 6. 6, 7. Rehearse them continually, whet them upon thy children, often go over the same thing as a knife doth the whetstone. They are bound to bring up their children in the nurture and information of the Lord; children were to be taught the meaning of the Passover, Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children. Christ instructed his Apostles, he taught them how to pray, he being the Master of the family, and they his family, as appeareth, because he did eat the Passeover together with them; and the Law appoints that every family should celebrate that feast together. The reason why God specifieth not this point in the master's duty, is, because if it be performed by the father, it shall be needless, seeing it is done to the master's hand; but if the father neglect it, surely the master which succeeds in the father's room, and hath his authority, must see it done. For as a father in Israel was bound to see his own son circumcised, 
Gen. 17. 12, 13.  so he was bound to see his servant circumcised; and if to circumcise him, sure he must as well make him as his child to know what circumcision meaned. 
Omnis Christi actio Christiani instructio.  And what Christ did as a master of a family, that must every master of family do, seeing we must be followers of Christ every one in his place; therefore every one must instruct his ignorant servants in the truths of Religion.  
The Jews did use catechising; Cyprian saith Optatus exercised it at Carthage, and Origen at Alexandria, Clemens Alexandrinus had his paedagogus, Lactantius and Calvin their Institutions, Athanasius his Synopsis, Austin his Euchiridion, his books de doctrina Christiana, and de catechizandis rudibus.  
Catechising is institutio viva voce, a kind of familiar conference. 
Prov. 26. 6.  The Hebrew verb Chanach signifieth to instruct or train up even from childhood; and to initiate or dedicate, from which word holy Henoch 
* Chanoc. Gen. 5. 18.  had his name, importing nurture in the fear of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est, quam Latina Ecclesia prosua coepit usurpare. Martinius. Eusebius saith, one was set apart on purpose for this office in the Primitive Church, called the Catechist. Hinc Catechumini dicebantur qui Catechismum discebant, Catechistae qui Catechismum doc●bant. Dietericus.  The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or resound as by an echo, and is applied even by Heathen writers unto that kind of teaching which is by word of mouth, sounding in the ear of him that is taught, and especially unto the teaching of the first rudiments of any science whatsoever, It signifieth any kind of vocal instruction, Acts 21. 21, 24. viz. that whereby the principles of Christian doctrine are made known unto the hearers, as Luke 1. 4. instructed or catechised, Gal 6. 6. taught, or catechised. See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19  
Catechising is a plain and easy instructing of the ignorant in the grounds of Religion, 
Catechising what it is. Catechesis est elementaris institutio Christianae religionis viva docentis voce trad●ta, & à discentibus repetita. Altingius.  or concerning the fundamental principles, familiarly by questions and answers, and a spiritual applying the same for practice.  
What ever the catechising in the Primitive Church was in private, for the public it seems not to have been Dialogue-wise 
* M. Pemble.  by question and answer, but in a continued speech, with much plainness and familiarness.  
Catechising differs from preaching; preaching is the dilating of one member of Religion into a just Treatise; 
M. Greenham.  catechising is a contracting of the whole into a sum; preaching is to all sorts, catechising to the young and rude.  
Catechising is, 
It is to be performed either by the Minister in public, or the Governors in private, or some able body in their place.  1. plain; that none might excuse themselves; that the most illiterate might not say at the day of judgement, O Lord, thy ways were too hard for us. 2 That the manner of the teaching might be suitable to the hearers. 3 That no Governors might pretend the difficulty of it. 2 Instructing, which implieth that original ignorance and blindness we were borne with. 3 It is such an instructing which is by way of distilling things in a familiar manner; our Saviour did not give the people whole Loaves, but distributed them by pieces. 4 Such an instructing as acquaints them with the meaning of things, 
* Verba Scripturae non sunt verba legenda, sed vivenda, said Lu●●er.  and spiritually applies the same for practice. It is not enough to say the Creed and Lords prayer, but to understand the sense and apply it to practice. 5 An instruction by way of question and answer, which is thereby made more plain and familiar.  
The exercise of catechising hath been proved to be most ancient, and very necessary and useful; and therefore it should be always continued in the Church, 1 Because there will always be found Babes which stand in need of Milk, not being able to bear strong meat. 2 Because as no building can stand without a foundation, and none can be expert in an Art except he learn the principles thereof: so none can have sound knowledge in Divinity, except he be trained up in the grounds thereof.  
The best way to perform this exercise, is,  
1 By short questions and answers, the Minister demanding the question, the people answering.  
2 It must be done purely, ● Cor. 2. 4.  
3 Plainly, 2 Cor. 3. 2. Heb. 5. 11.  
4 Sound, Titus 2. 7.  
5 Orderly.  
6 Cheerfully and lovingly, 2 Tim. 2. 24. praising the forward, encouraging the willing, patiently bearing with all, admonishing such as are unruly. Amesius his Christianae eatechesios Sciagraphia is useful this way, and Nowel's catechism in Latin; in English there are Bishop Ushers, Mr Baines, Master Cartwrights, Mr Balls Catechisms, and Mr Crookes Guide.  
Here is a fault that both teachers and hearers must share between them; 
Consectaries of reproof.  Ministers do not teach principles sufficiently, happy is that man which can say with Paul, I have kept back nothing that was profitable. 2 Those are to blame which will not be taught, children and servants which are stubborn and unwilling to be catechised; some say they are too old to learn; but are they too old to repent and be saved? some say they are past principles, they are not now to be grounded; but we may say with the Apostle, Whereas they ought to be teachers, they had need themselves to be taught. Such people rebel against their Minister or Master, whose duty it is to teach them, and God who commands it.  
Let men be exhorted to practise this duty, 
2 Of Exhortation.  Ministers, Masters, Parents; Schoolmasters teach the A. B. C. and the Grammar, suffer little children to come unto me.  
Consider, 1. thou brought'st thy children into the world blind and deformed. 2 Thou canst not else have comfort in thy children or servants; many are crossed in their family for want of this, and many at the gallows will cry out, if they had lived where they had been instructed, they had never died a dog's death. Greenham saith, thy children shall follow thee up and down in Hell, and cry against thee for not teaching them. He that will not provide for his family (saith Paul) is worse than an Infidel; and he that will not teach them is worse than a beast. The old Nightingale 
* Ar●stot. de historia animalium, l. 6. c. 6.  teacheth the young to sing, and the old Eagle her young ones to fly. Children ill brought up were devoured by Bears, to teach parents 
a Caussins' Holy Court eighth reason of his first book●. , that since they have done less than Bears, who shape their whelps by much licking and smoothing them (though Dr. Browne 
b L 3. c. 6. of his Inquiries.  deny this,) they therefore by bears were bereft of them. 
Prov. 22 6.  It is good therefore to season our children 
* Non minus placet Deo Hosanas pue●orum, quam Halleluiah virorum. The Holy Ghost hath composed some Psalms in Acrosticall verses according to the order of the Hebrew Alphabet (as 25, 34. 37, 119.) that parents might teach their children the first elements of Religion as well as learning.  with wholesome truths betime; a vessel will long keep the savour of that with which it is at first seasoned, and the devil will begin betime to sow his seed. Mr. Bolton upon his death-bed spoke unto his children thus, I do believe, saith he, there is never a one of you will dare to meet me at the Tribunal of Christ in an unregenerate condition.  
It will be a great comfort to thee and benefit to them when they are instructed in the points of religion; if thy children die, yet thou mayst have great hope of them, when thou hast acquainted them with the principal grounds of religion. The Papists in the preface to the catechism of the Council of Trent, confess that all the ground we have got of them is by catechising, and let us look that we lose not our ground again for want of it. Julian himself could not devise a readier means to banish 
d Eusebius Eccles. hist. l. 10. c. 32.  Christian Religion, then by pulling down the Schools and places of educating children. Egesippus saith, that by virtue of catechising there was never a Kingdom but received alteration in their heathenish religion within forty years after Christ's passion.  
All ignorant persons though they be grown in years must be willing to be instructed and catechised. 
See M. Pembles Sermon of ignorance. Luke 1. 5.  See Esay 27. 11. 2 Thess. 1. 8. Theophilus a Noble man and of ripe years was catechised, as the Greek word shows; 
Jerem. 10. 25.  ignorance bringeth men to the very pit and gulf of destruction, Host 4. l. and v. 14. 1. Pet. 3. 15. Christian's should be ready to give an answer to every man which doth ask them a reason 
* Heb. 5 13. One being examined, affirmed blindly that none had died or should die for him. Another, that the Sun shining in the firmament was the Son of God that died for him.  of the hope which is in them; the foundation is that which is first and surest laid, and hath an influence into all the building. The Scriptures are fundamentum quo, the fundamental writings which declare the salvation of christians, John 5. 39 Christ fundamentum quod, the fundamental means and cause which hath purchased and doth give it, John 4. 42. The 
a The Papists make the Pope their personal foundation.  person we must build on is Christ, 1 Cor. 3. 11. He is called the foundation of foundations, Esay 28. The doctrinal foundation is the written Word of God, which is not only the object and matter of our faith, but the rule and reason of it. Hold Christ as your Rock, build on him, the Scripture as your rule and the reason of your believing; this is general, there are some particulars.  
1 Some things are simply necessary; 
See D●. Field of the Church, l. 3. c. 4, and M. Rous his Catholic Charity, Chapters 10, & 11.  It were a notable work for one to determine this, how much knowledge were required of all, 2. not absolutely necessary. Some make the foundation too narrow, some again too wide; some say that if a man mean well and go on according to the light he hath, 
Some dislike the beginning of the Ath●nasian Creed, Whosoever will be saved, etc. Fundamentalem articulum habendum sentio, qui ex voluntate De● revelantis ad salutem & aeternam beatitudinem consequendam est adeò scitu & creditu necessarius ut ex illius ignoratione, ac multo magis opp●gnatione, aet●rnae vitae amittendoe man●festum periculum incurratur. Davenant. de pace Ecclesiastica. About fundamental points there may sometimes arise such disputes as are no way fundamental. For instance, that God is one in Essence, and three in Persons, distinguished one from another; that the Son is begotten of the Father, that the ho●y Ghost is the Spirit of both Father and Son; that these three persons are coeternal and coequal, all these are reckoned in the number of Fundamentals: but those School-nieities touching the manner of the Son's generation and the procession of the holy Ghost, are not likewise fundamental and of equal necessity with the former. ●, Davenants opinion of the Fundamental points of Religion.  though he know not Christ, he shall be saved: others say, that all are bound to know distinctly the Articles of the Creed.  
Fundamental truths are all such points of doctrine which are so plainly delivered in Scripture, 
Certa semper sunt in pa●cis, saith Tertullian. Certain and undoubted truths are not many, and they are such as may be delivered in a few words.  that whosoever doth not know or follow them shall be damned, but he that doth know and follow these (though erring in other things) shall be saved.  
These points (said a reverend Divine now with God) are twelve; three concerning God, three concerning man, three concerning the Redeemer, three concerning the means of attaining good by this Redeemer.  
Concerning God.  
1 There is one God which is an Infinite, Perfect, and Spiritual essence.  
2 This one God is distinguished into three persons or manners of subsistence after an incomprehensible way, which we believe but cannot perfectly understand. The Father begetting, the Son begotten, and the holy Ghost proceeding.  
3 This one God, the Father, Son, and Holy Ghost, is the maker, preserver, and governor of all things, by his wisdom, power, justice, providence.  
Concerning man.  
1 That he was made by God of a visible body, and an immortal and spiritual soul, both so perfect and good in their kinds●, that he was perfectly able to have attained eternal life for himself, which was provided as a reward of his obedience.  
2 That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden, and so became a child of wrath and heir of cursing, an enemy to God, and slave to the devil, utterly unable to escape eternal death, which was provided as a recompense of his disobedience.  
3 That he doth propagate this his sinfulness and misery to all his posterity.  
Concerning Christ.  
1 That he is perfect God, and perfect man, the second Person in the Trinity, who took the nature of man from the Virgin Mary, and united it to himself in one personal subsistence, by an incomprehensible union.  
2 That in man's nature he did die and suffer in his life and death, sufficient to satisfy God's justice, which man had offended, and to deserve for mankind remission of sins, and life everlasting; and that in the same nature he rose again from the dead, and shall also raise up all men to receive judgement from him at the last day, according to their deeds.  
3 That he is the only sufficient and perfect Redeemer, and no other merit must be added unto this, either in whole or part.  
Lastly, concerning the means of applying the Redeemer, they are three.  
1 That all men shall not be saved by Christ, but only those that are brought to such a sight and feeling of their own sinfulness and misery, that with sorrow of heart they do bewail their sins, and renouncing all merits of their own, or any creature, cast themselves upon the mercy of God, and the only merits of Jesus Christ, which to do is to repent and believe, and in this hope live holily all the remainder of their life.  
2 That no man is able thus to see his sins by his own power, renounce himself, and rest upon Christ, but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them.  
3 That for the working of this faith and repentance and direction of them in a holy life, he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit, all things necessary to be done or believed to salvation, and hath continued these writings to his people in all ages.  
Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this, that there was nothing but death in the world till Christ came, and that he is come to save horrible sinners, John 17. 3. Secondly, there is a practical place, 
As there are in points of faith, fundamental Articles, so there are in points of practice fundamental duties. M. Raynolds on 14 of Host 2, 3.  Titus 3. 8. Let us 1. See ourselves dead without Christ, and wholly trust in him. 2. Let us be exemplary in our lives and conversations. There are other Fundamentals which are only comparatively necessary, that is expected from one man which is not expected from another; and more from those that live in the Church. Have these six principles of the Apostle not only in your heads, but hearts. 1. That a man is dead in himself. 2. That his remedy lies out of himself. 3. Know the doctrine of the Sacraments. 4. The Word of God. 5. Have some apprehension of the life to come. 1. That there is a passage from death to life. 2. That there is a fixed and irrevokable estate after this life. Hold the doctrine of faith so, that Christ may live in you, and you be delivered up into that form of doctrine, lay hold on life eternal.  
Secondly, there are some particular principles. There is a natural light and supernatural. The light of nature teacheth some principles: That, you must do as you would be done by, that no man hates his own flesh, that one must provide for his family, that there is a God, and one God, that he is to be honoured and reverenced above all.  
2. Supernatural, Let all our actions be done, 1. in love, 2. in humility, 3. in faith, 4. in God; this the Gospel teacheth.  
Show yourselves Christians in power, 
Corollaries.  go beyond the Heathen in practising the good rules of nature. 1. Be careful to make a wise choice of principles; one false principle admitted, will let in many errors; and erroneous principles will lead men into erroneous practices.  
2. Labour to act your principles, if you captivate the light, God will put it out.  
3. Be sure you work according to your principles; we pity another in an error when he follows his principles.  
Here is an apology for those teachers which tread in Paul's steps, are careful to lay the foundation well. It was the observation of our most judicious King JAMES, That the cause why so many fell to Popery, and other errors, was their ungroundedness in points of Catechism.  
How many wanton opinions are broached in these days? I wish I might not justly call them Fundamental 
* Haeresis est pertinax defensis e●rorl● in fide, opinionem aliquam pugnantem cum fundamento ejus ponentis. Voet. There are damnable heresies, 2 Pet. 2, 1. and errors that are capital, not holding the head, Col▪ 2. ●●.  errors. Some deny the Scriptures, some the Divinity of Christ, some the immortality of the soul.  
Errors are either 
* Vide Altingii loc. common. parte 2. 262. Non omnis error est haeresis sed illa tantum quae est contra fundamentum aut in fundamento fidei, & pertinaciter defenditur. Voetius. ●erem. 9 5.  contra against the foundation, which subvert the Foundation, as that of the Papists who deny the al-sufficiency of Christ's once suffering.  
2. Circa about the foundation, which pervert the Foundation, as the Lutherans opinion of the ubiquity of Christ's body.  
3. Citra merely without, these divert the foundation, as in the controversies of Church-government, whether it be Sociall or Solitary; this strikes not at the Foundation. Laurentius saith the Apostle, 1 Cor. 3. 11, 12, 13, 14, 15. speaks not of Heretical Teachers, and those which err in fundamentals, but of those which err in lighter matters, because he saith of both, that they build upon one and the same Foundation, Christ.  
We should contend for a known Fundamental necessary truth, Judas 3. the common faith; not every opinion entertained on probable grounds.  
It is a great question in Divinity  
An Magistratui Christiano liceat capitales poenas de haereticis sumere.  
Whether Heretics are to be punished by the Christian Magistrate with death?  
The Papists say, 
Bellarm. Tomo 2. l. 3. c. 21. Thomas Aquinas p●rt. 2. quaest. ●●decima, Articulo tertic.  Haeretici qua Haeretici comburendi, That Heretics for Heresy sake, though they do not trouble the State, aught to be put to death.  
Luther doth not approve of the capital punishment of Heretics, especially for the pernicious sequel of it among the Papists against the Protestants. He thinks it better that they be banished. The present Lutherans hold the same almost concerning that question. 
Vide Gerhardi loc-commun de magistratu.  Meisner doth distinguish between haereticus simplex, and haereticus seditiosus ac blasphemus, these last he saith may be punished with capital punishments.  
The Socinians (being themselves the worst of Heretics) would have no outward forcible restraining of any error, though never so gross and pernicious.  
For the Protestants, hear what Zanchy saith, Omnes fere ex nostratibus hujus sunt senten●iae, quod ha●retici sint gladi puniendi. 
Zanchius' tom● secund● Miscellin Cap. de Magistratu.  Beza hath written a peculiar Tract de Haereticis a ma●istratu puniendis. Calvin also hath written aureum librum (as Beza calls it) of this very argument. 
A●●tius hath written the History of Valmitius Gentilis put to death at Berne.   
We do deservedly condemn the cruelty of Turks and Papists, which go about by force alone to establish their superstitions. The Church of Rome and the Pope will judge what Heresy is, 
There was a Statute against Lollards in England, and Hugonots in France.  and who is an Heretic, and they appropriate to themselves the name of Catholics, and all such as descent from them must presently be pronounced heretics.  
Because Heresy is not easily defined (as Austin saith▪ 
Haeretitus ego●●●tion, & tu mihi.  and because faith should be persuaded not compelled 
See the Statute 10. of Q Eliz. c. t.  We conceive that all fair means should be fir●t used to convince men of their errors and discover the danger of them; and that be termed Heresy which indeed is so; Therefore we will premise some things concerning the nature and danger of Heresy, before we speak partcularly of the punishment of heretics.  
Chillingworth thus defines Heresy: 
Propriè Heretici vocantur qui ea pertinaciter: rejiciunt, quae in Satris, Scripturu docentur. Dau. de judice controver.  It is (saith he) an obstinate defence of any error against any necessary▪ Article of the Christian faith. Two things must concur (say some) to constitute an Heretic. 1. Error in fide, 1 Tim. 1. 19 2 Pertinacia, Titus 3. 10. Errare possum, Haereticus esse nolo. 
Haeresis est error pugnans cum fundamento religionis Christianae, isque pertinax. Al●ingius Tomo secundo Problem Theol. par●e 2. Prob. 14.   
Dr Field 
* Lib. 3. of the Church, c. 3. See Dr Prideaux his sermon on ● Co●. 11. 19  thus describes the nature of Heresy. Heresy is not every error, but error in matter of Faith; nor every error in matter of Faith; (for neither Jews nor Pagans are said to be Heretics, though they err most damnably in those things which every one that will be saved must believe; and with all the malice, fury and rage that can be imagined, impugn the Christian faith and verity) but it is the error of such as by some kind of profession have been Christians; so that only such as by profession being Christians, depart from the truth of Christian Religion, are named Heretics.  
Secondly, for the danger of Heresy. Heresy is a fruit of the flesh, 
Errors are practical or doctrinal only, fundamental or circafundamentall, or neither of the two.  Gal. 5. 20 An Heretic after the first and second admonition reject, Titus 3. 10. Heresy or false doctrine is in Scripture compared to 
* Arrius in Alexandria una scintilla suit. Sed quoniam non statim oppressus est, totum orbem ejus flamma populata est. Aquinas.  Leaven, and to a Gangrene, for the speading and infectious nature of it. The Heresy of Arrius 
a See M. Clerks Sermons on Matth. 8. 13. and M. Cranfords' Haereseomachia on 2 Tim. 2. 17.  was more dangerous to the Church than the Sword of all the persecuting Emperors. We need not to ask whether he join obstinacy to his error (saith 
b Vbi supra.  Dr Field) which erreth in those things which every one is bound particularly to believe, because such things do essentially and directly concern the matter of of our salvation, and he is without any further enquiry to be pronounced an Heretic, and the very error itself is damnable; as if a man (saith he) shall deny Christ to be the Son of God, coessential, coequal, and coeternal with his Father; or that we have remission of sins by the effusion of his blood.  
They therefore who first hold pestilent Heresies; and secondly, 
Cum agitaretur de ista quaestione (An morte mulctandi & cogendi haeretici) in Synodo quadam Londini, & perrogarentur singulorum sententiae, surrexit quidam senex Theologus, atque hoc planum esse asserit ex ipso Apostolo. Haereticum hominem post unam aut alteram admonitionem devita. De vita inquit, ergo manifestum est haereticos istos homines post unam aut alteram admonitionem è vita tollendos, Eras. Annotat. in Tit. 3.  who when before they professed the Christian Religion, and held the truth, have yet made a defection from the same, to such Heresies; and thirdly, who labour to infect others; and fourthly, being convicted do yet obstinately persevere in them, and in the manner before mentioned; such are and aught (say some worthy Protestants) to be punished by the Christian Magistrate with death.  
They reason thus from the Office of the Magistrate. Every Magistrate may and aught to punish offenders; and the more pernicious the offenders are, the more heinous ought the punishment to be.  
That the Magistrate is both custos ac vindex utriusque tabulae, these two Scriptures do plainly evince, For he is the Minister of God to thee for good: but if thou do what is evil, be afraid, for he beareth not the sword in vain. for he is the Minister of God, a revenger, to execute wrath upon him that doth evil Rom. 13. 4. and 1 Tim. 2. 2. For Kings and all that are in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty. and are urged by Calvin, Beza, and divers others, to this very purpose. For if (saith Beza) the Magistrate have not power over Heretics, one of these two things must necessarily follow, either that Heretics do not do ill; or, that what Paul speaks in general must be restrained to a certain kind of evil deeds, 
Rom. 13. 4.  viz. to corporal sins.  
From the 1 Tim. 2. 2. both Melancthon and Beza collect, that the Magistrate is constituted by God, not only a preserver of the second Table, but also and especially of pure Religion and the external Discipline of it, and so a punisher also of the offences 
* Magistrates in the Scripture (in th● Hebrew) are called Masters of restraint. Qui non vetat peecare cum potest jubet. Seneca.  against it.  
For the inforceing of this Argument from these two Scriptures, these reasons may be added:  
1 The sins against the first Table (Caeter is paribus) are greater than those against the second Table, and the Magistrate is more to respect the glory of God than the peace of the Commonwealth.  
Heresies and corruptions in judgement are held by a Reverend Divine 
* Mr. Hildersham on Psalm ●1.  to be worse than corruptions in manners; his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly unclean.  
2. Errors and Heresies are called in Scripture Evil deeds, 2. Epist John 10, 11. and Heretics Evil d●ers, Phil. 3. 2.  
Divines generally hold, 
As all blasphemous Heretics, Levit. 24. 16. so seducing Heretics are to be put to de●th.  that such who err blasphemously are to be put to death, such as Arrius and Servetus in France.  
One saith the Devil will think he hath made a good bargain, if he can get an universal liberty for removal of the Prelacy. 
The whole 13 Chapter of Deutr●nomy is spent about the seducing of false Prophets.   
That which Jerome wrote to Augustine, Quod signum majoris gloriae est, omnes Haeretici te detestantur, may be applied to those of our times, who have been Champions for the truth, such evil doers will malign them; 
Are not Moses moral Laws of perpetual equity, and therefore to be observed in all ages? Is blasphemy more tolerable in the new Testament? Mr. Cotton on 16 of Rev. third Vial. We are not obliged (saith Beza) to the Judicial Laws, as they were given by Moses to one people, yet so far we are bound to observe them, as they comprehend that general equity which ought to prevail every where.  but if they manage well so good a cause, it will bear them out.   

THE ERRATA.  
REader as men have their errors, so books have their errata. Though my public occasions might be an apology for me, yet I never bestowed more pains in correcting any book than this; and after my correcting of the several sheets, many faults have still passed▪ especially in the third Book.  
The literal faults (where a letter is mistaken) the false interpunctions, nor the joining together in the margin things of a different nature, nor the mistaking of the figures in the first and third Book, nor the misplacing of Scriptures, I shall not mention. Others that do wrong the sense are chiefly these.  
In the Text, Lib. 1. pag. 33. line 25. after 17. leave out Acts, p. 59 l. 30. vixit, p. 63. l. 21. Glasseus, p. 70. l. 6. never doubted of their being, p. 115. l. 2. sanctissimam, p. 117. l. 30. Gretzerus. 182, 183. wants the figure 4, 5.  
Lib. 2. p. 21. l. ult. doth know, live and will, p. 30. l. 10. conceiving. p. 59 l. 20. 1 Themselves. 2 Stocks and stones, p. 96. l. 5. suis should be quis, p. 129. l. 5. same should be son.  
Lib. 3. p. 10. l. 25, 26. not pro singulis generum, but pro generibus singulorum, p. 79. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p▪ 80. l. 16. Deut. 32. 11. should be l. 11. after them, p. 85. l. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac, p. 119. l. 22. because is wanting,▪ p. 121. however, should be Homer, p. 124. l. 18. souls.  

In the Margin.  
Lib. 1. p. 27. m. end, Tomo 1●. p. 29. m. eos. 33. m. after ubi, put in Pontificis, and make Pontificis after Pontificii, 35. m. See M. Torshels, 49 end 4, Sepher Ketubim. 55 audiendam 56 exponent 60 futura 63 later end enim. p. 101. m. put out exercit. l. 1. ib. m. end, m. 183. perpetua 164. m. put out in absterrere.  
Lib. 2. p. 10. m. salis, 12 raise up, 14 verbum, Psal. 76. 8 8 82. ult. Z●p●erus.  
Lib. 3. 51, m. Judaea, 73. m. non tam ad magnitudinem, 79 m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. m. use the fourth should be fourthly, 120. m. Evangelici contra Pontificios.  
In the Prolegomena it should be Valentinus Gentilis peccare.    

THE FIRST BOOK. Of the Scriptures.  

CHAP. I.  
Of Divinity in general.  
IN The Preface or introduction to divinity, six things are to be considered. 1. That there is Divinity. 2. What Divinity is. 3. How it is to be taught. 4. How it may be learned. 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 natural light of conscience, 
Rom. 1. 18●19, 20. & 2▪ 14, 15.  in which (we being unwilling) many footsteps of Heavenly knowledge and the divine will are imprinted.  
2. From the supernatural light of grace; for we know that all Divine truths are fully revealed in Scripture.  
3. From the nature of God himself, who being the chiefest good, and therefore most 
* Omne bonum est sui diffusivun, ergo maximè bonum est maxim● sui diffusivum. Vt se habet simile ad sim●le, ita se habet magis ad magis. Locus topicus.  diffusive of himself, must needs communicate the knowledge of himself to reasonable creatures for their salvation, Psal. 119. 68  
4. From the end of creation; for God hath therefore made reasonable creatures, that he might be acknowledged and celebrated by them both in this life, and that which is to come.  
5. From common experience; for it was always acknowledged among all Nations, that there was some revelation of God's will, which as their Divinity, was esteemed holy and venerable, whence arose their Oracles and Sacrifices.  
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 look 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, archetypal, or Divinity in God, of God himselve, by which God by one individual and immutable act knows himself in himself, and all other things out of himself, by himself. Or second, Ectypall, and communicated, expressed in us by divine revelation after the pattern and Idea which is i● God, and this is called Theologia de Deo, Divinity concerning God, which is, after to be defined. It is a question with the Schoolmen, whether Divinity be theoretical or Practical, Vtraque sententia suos habet autores. But it seems (saith Wendeline) rather to be practical, 1. Because the Scripture, which is the fountain of true Divinity, exhorts rather to practise then speculation. 1 Tim. 1. 5. 1 Cor. 8. 3. & 13. 2. JAmes 1. 22, 25. Rev. 22. 24. hence John so often exhorts to love in his first Epistle. 2. Because the end of Divinity, to which we are directed by practical precepts, is the glorifying of God, and the eternal salvation of our souls and bodies, or blessed life, which are principally practical. Wen●line means (I conceive) that the blessed life in Heaven is spent practically, which yet seems to be otherwise. Peter du Moulin in his Oration in the praise of Divinity, thus determines the matter: That part of Theology which treateth of God and his Nature, of his Simplicity, Eternity, Infiniteness, is altogether contemplative, for these things fall not within compass of action; that part of it which handleth of our manners, and the well ordering of our lives, is merely practic; for it is wholly referred unto action. Theology is more contemplative than practic, se●ing contemplation is the scope of action, for by good works we aspire unto the beatifical vision of God.  
Theology amongst the Heathens did anciently signify the doctrine touching the false worship of their Gods; 
L●●tanius de ira Dei.  but since it is applied as the word importeth, to signify the doctrine revealing the true and perfect way which leadeth unto blessedness. 
2. What Divinity is.  It may briefly be defined, the knowledge of the truth which is according to godliness, 
Titus 1. 1.  teaching how we ought to know and obey God, 
1 Tim. 6. 3.  that we may attain life everlasting and glorify God's Name: 
Col. 1. 5.  or thus, Divinity is a doctrine revealed by God in his word, 
2 Tim. 2. 18.  which 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 wisdom of divine things, divinely revealed to us to live well and blessedly, 
Divinity is the knowledge of God.  or for our eternal 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 wisdom, which agreeth first with Scripture, 1 Cor. 2. 6, 7. Col. 1. 19 & 2. 3. Prov. 2. 3. Secondly, with reason; for 1. Wisdom is conversant about the highest things and most remote from senses, so Divinity is conversant about the sublimest mysteries of all. 2. Wisdom hath a most certain knowledge, founded on most certain principles; there can be no knowledge more certain than that of faith, which is proper to Divinity.  
The difference lurketh in the subject; wisdom or prudence is either moral or religious; 
De genere Theologiae est quaestio: quod idem ab omnibus non assignatur.  all wisdom, whether moral and ethical, political, or economical, is excluded in the definition; and this wisdom is restrained to divine things, or all those offices of piety in which we are obliged by God to our 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.  which in divinity is singular and different from all other arts viz. by Divine revelation.  
The fourth and last thing in the definition is the end of Divinity, which is, 1. chiefest, the glory of God, 2. next, a good and blessed life, or eternal salvation, begun in this life by the communion of grace and holiness, but perfected in the life to come by the fruition of glory. This end hath divers names in Scripture, it is called the knowledge of God, John 17. 3. partaking of the Divine nature▪ 2 Pet. 1. 4. Likeness to God, 1 John 3. 2. Eternal salvation, the vision and fruition of God, as the chiefest good.  
The next end of Divinity in respect of man is eternal life or salvation, of which there are two degrees, 1. more imperfect & begun in this life, which is called consolation, the chiefest joy and peace of conscience arising, 1. from a confidence of the pardon of sins and the punishments due to sins. 2. From the beginning of our sanctification and conformity with God, with a hope and taste of future perfection in both. 2. More perfect and consummate after this life, arising from a full fruition of God, when the soul and body shall be perfectly united with God.  
3. How Divinity is to be taught. 
3. How Divinity is to be taught.   
In the general it is to be handled methodically. There is a great necessity of method in Divinity, that being useful both to enlighten the understanding with the clearness of truth, and to confirm the memory, that it may more faithfully retain things; therefore in Divinity there will be a special need of art and orderly disposal of precepts, because the mind is nowhere more obtuse in conceiving, nor the memory more weak in retaining. There is a different way of handling Divinity, according to the several kinds of it. Divinity is threefold.  
1. Succinct and brief, when Divine truth is summarily explained and confirmed by reasons, and this Divinity is called catechetical, systematical.  
2. Prolix and large, when Theological matters are handled particularly and fully by definitions, divisions, arguments and answers; this is called handling of Common places, Scholastical and controversal Divinity.  
3. textual; 
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 again is twofold, either more Succinct and applied to the understanding of the learned, as commentaries of Divinity, or more diffuse and popular, applied to the capacity and affections of the vulgar, as Preaching, which is called Pathetical Divinity, and is especially useful to correct the manners of men and stir up their affections.  
4. How Divinity is to be learned. 
How Divinity is to be learned.   
There is need of a fowrefold mind to the study of it.  
1. Of a godly and heavenly mind, 
Job 28. 1. 2.  most ardent Prayers in our learning being frequently poured out to God, 
Mat. 7. 7.  the fountain of light and wisdom, 
John 20. 21.  that dispelling the darkness of ignorance and error he would deign to illuminate our minds with the clear knowledge of himself; we can not acquire Divine wisdom (as we do the knowledge of other arts) by our own labour and industry; it is a praise to learn humane arts of ourselves, here we must be taught of God.  
2. Of a sober mind that we may not be too curious in searching out the profound mysteries 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.  Trinity, predestination▪ we must be wise to sobriety, and not busy ourselves about perplexed and unprofitable questions, being content to know such things which are revealed to us for our salvation.  
3. Of a studious and diligent mind; other arts are not wont to be gotten without labour; this being the Queen of arts▪ requires therefore much pains both for its 
* 2 Prov. 2. & 8. 4, 5. & 8. 17. 33.  difficulty and excellency.  
4 Of an honest and good mind, Luke 8 40. We must learn, 1. with a denial of our wit and carnal reason, not measuring the unsearchable wisdom of God by our shallow capacities; 2 with denial of our wicked affections, 1 Pet. 1. 2, 3. 3 with a firm purpose of obedience Joh. 7. 17. Psal. 50. 23. Prov. 28. 28.  
5. The things contrary to Diviniy, 
5. The opposites of Divinity.  are  
1. Heathenism, being altogether ignorant of and refusing the true and saving knowledge of God.  
2. Epicur●isme, scoffing at Divinity.  
3. Heresy, depraving and corrupting Divinity.  
6. The excellency of Divine knowledge or the study of Divinity appeareth in these particulars: 
6 The Excellency of divinity.   
1. In the subject matter of it, which is Divine, either in its own nature, as God and Christ, 
a Paul calls it the excellency of the knowledge of Christ, Phillip 3. 8. Ps. 40. 8. Christ is the principal 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.  Ps. 70, 7. 1 Joh. 5. 46. or in relation to him, as the Scripture, Sacraments. It is called the wisdom of God Prov. 2. 10. & 3. 13. 1 Cor. 2. 6, 7. and that wisdom which is from above. Jam. 3. 17. If to know the nature of an Herb, or the Sun and Stars be excellent, how much more to know the nature of God? Aristotle held it a great matter to know but a little concerning the first mover and Intelligences. Paul desired to know nothing but Christ and him crucified, 1 Cor. 2. 2. 
b Agreeable 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 Metaphysics handle not things properly, divinely revealed, but that which the Philosophers by the light of nature judged to be Divine.  
2. In the end; the principal and main end of Divinity is the glory of God, that is, the celebration or setting forth of God's infinite excellency; the secondary end is man's blessedness, John 17. 3.  
3. In the certainty of it; God's Word is said to be sure, and like Gold seven times refined, 
* Ps. 12. ●▪  there is no dross of falsehood in it. The Academics thought every thing so uncertain that they doubted of all things.  
4. In the cause of it; these truths are such as cannot be known, but by Gods 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 Koran 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 holiness of it, Psal. 19 5. by them thy servant is forewarned, 1 Tim. 3. 15. the Word of God is able to make us wise to salvation and to furnish to every good work. Christ makes this a cause of the error and wickedness in man's life, that they do not read and understand the Scriptures.  
6. In the delight and sweetness of it. Job 23. chap. 12 verse, preferred the Word of God before his food; David before thousands of Gold and Silver, 
Origen saith of the Devils, there is no greater torment 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 comb, Psal. 19 10. & 119. 103. and when he ceaseth to compare, he beginneth to admire; wonderful are thy Testimonies. Archimedes took great delight in the Mathematics, Austin refused to take delight in Tully's Hortensius, because the name of Jesus Christ was not there. Nomen Jesu non erat ibi.  
7. In that the Devil and Heretics oppose it; the Papists would not have the Bible translated, nor Divine service performed in the vulgar Tongue.  
TWo things are to be considered in Divinity:  
1. The rule of it, the Scripture or word of God.  
2. The matter or parts of it concerning God and man.  
Principium essendi in Divinity is God the first essence; principium cognoscendi the Scripture, by which we know God and all things concerning him. I shall handle both these principles, but begin with the Scripture, as many systematical 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 appears by the light of nature, the Heathen had known rules for their Rites, Ceremonies and services; the Turks have their Alcoran, the Jews their Talmud, the Papists their Decrees, neither can any thing be a duty which hath not a rule.  
God revealed himself divers ways to the Fathers, Heb. 1. The manner of revealing Gods will is threefold, according to our three instruments of conceiving, viz. Understanding, Fantasy, and senses; to the understanding God revealed his will by engraving it in the heart with his own finger, Jer. 31. 33. by Divine inspiration, 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. I●hn 14. 26. and by intellectual visions, Num. 12. 6. to the fantasy God revealed his will by imaginary visions to Prophets awake, and by dreams to Prophets asleep, 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 voice to the Ear Gen. 3 9 & 4. 6. & 15. 4, 5. Exod. 20. 1, 2. & 3. 1, 2, 3 & 33. 17. And Lastly, by writing▪ This Revelation was, sometimes immediate by God himself after an unspeakable manner, or by means, viz. Angels, Vrim & Thummim Prophets, Christ himself and his Apostles.  

c The Scripture is called the word of God, Eph. 6● Pet. 1. 15. The counsel of God, Acts 2●▪ 27. The Oracles of God R●m. 3. 2. The Law of G●d. Psal. 1. 2. The mind of God, Prov. 1. 23.  The written word forthematter contained in it is called the word 
d It is called word, because by it Gods will is manifested and made known, even as a man maketh known his mind and will by his words▪ It is also said to be the word of God, in regard 1. of the Author, which is God himself 2 Tim. 3. 16. 2. Of the matter, which is God's will, Eph. ● 93. Of the end wh●● is God's glory, Eph. 3. 10. 4. Of the efficacy, which is God's Power, Rom. 1. 6.  of God, Rome 9 6. for the manner of Record the (
e So it is called the Bible, or Book by an excellency, 'tis the only 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, 
f August. de civet. dei. l. 15. c. 23. ) as the most worthy writings that ever saw the light; Sometimes with an Epithet, the holy Scriptures, Rom. 1. 2. 2 Tim. 3. 15. the Scriptures of the Prophets, Rom. 16. 26  
Some think th●t Enoch the seventh from Al●m wrote. but Judas 6. 14. speaks only 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 himself to be the Messiah, that he ought to suffer, began at Moses, Luke 24. 27. No doubt if there had been any more ancient than Moses, our Saviour would have alleged 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 principal Author of all Scriptures is God the Father in his Son by the holy Ghost, Host 8. 12. 2 Pet. 1.  himself, they came from him in a special and peculiar manner, commonly called inspiration, 
God the Author of the Scriptures. Inspiration wh●t it is. The Father hath revealed, the Son confirmed, and the holy Ghost sealed them up in the hearts of the faithful.  which is an act of God's Spirit immediately imprinting or infusing those notions into their brains, 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, Prophecy came not of old time by the will of men, but holy men of God spoke as they were moved, or carried by the Holy Ghost, 2 Pet. 1. 21. They did not write these things of their own heads, but the Spirit of God did move and work them to it, and in it, 2 Sam. 23. 2. The Spirit of the Lord spoke 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.  The Holy Ghost by the mouth of David, and the mouth of Esay spoke Acts 1. 16. & 28. 25.  
The Inscriptions of many Prophetical books and Epistles Apostolical run thus, 
Exod. 4. 12.  The word of the Lord which ●ame to Hosea, 
Deut. 18. 18.  Amos, 
2 Cor. 13. 3.  Joel, Paul, Peter, JAmes a servant of God, 
John 1. 56.  and an Apostle of Christ. The proem that is set before divers prophecies is this, 
Heb. 1. 1.  Thus saith the Lord; and the Prophets inculcate that speech, 
Ezech. 12. 25, 28.  the mouth of the Lord hath spoken it; 
Rom. 1. 2.  because they would take off the thoughts of the people from their own persons, 
Esay 58. 14●  and lift them up to consideration of God the chief 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.  Rome 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 sin, Galat. 3. 22. for which in another place God hath shut up, Rom. 11. 32.  
All other disciplines were from God, and every truth (whosoever speaks it) is from the holy Ghost; but the Scripture in a singular manner is attributed to the Holy Ghost; he immediately dictated it to the holy men of God.  
The efficient principal cause then of the Scripture was God; the ten Commandments (of which most of the rest is an exposition) were written after a secret and unutterable manner by God himself, therefore they are called the writings of God, 
* 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. Dau. 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 Penmen, Heb. 10, 15. The Prophets and Apostles were the Penmen of the Scripture, whose calling, sending, and inspiration was certainly divine; for whatsoever they taught the Church of God, or left in writing, they learned not before in the Schools, 1 Cor. 2. 13.  
The Divine authority of 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 sense; it deserves credit in all sayings, narrations of things past, present, and to come, threatenings and promises, and as superior doth bind 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 man's judgement seem unlike or incredible, or the Commandments hard and foolish to the carnal mind.  
Heretics have laboured to prove their corrupt and damnable opinions out of the Scripture, and have received some books, if not all as Divine. The Turks at this day so esteem the five books of Moses, as they will kiss such patches of Paper as they find having any part thereof written in the same. Aristaeus an Heathen, when he had determined to have disputed against Scripture, confesseth that he was forbidden by God in a dream. Plato is termed Moses Atticus, Moses speaking Greek.  
The holy Scripture in it sel●e is Divine and Authentical, though no man in the world should so acknowledge it, as the Sun in itself 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 Authentical, 
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. common. 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 & Evangelistic fideliter, perspicu● ac pl●●è in 〈…〉 Testamenti est tradita. Wal●us l●c. 〈◊〉.  by the holy Ghost, 
Rom. 1. 28.  divinely containing all Divine truth necessary to salvation, 
2 Pet. 3. 15▪ 16.  for the edification and instruction of God's Church thereunto, 
2 Pet. 1. 20, 21.  and for the glory of God.  
That the Scriptures were from God, may appear by reasons contained in or cleaving to the Scripture.  
1. From the excellency of their matter, which is Heavenly, the divine and supernatural matter contained in it. It telleth us of such things as do far exceed the reach of man's reason, and which it was impossible for any man to counterfeit and feign, and which being told are so correspondent to reason, that no man can see just cause to call them into question; as the doctrine of creation of all things in six days; the doctrine of the fall of our first parents; the story of the delivering Israel out of Egypt, of the delivering of the Law and ten Commandments; the doctrine of the incarnation of Christ Jesus, of the resurrection of the dead, of the last judgement, of the life to come, and of the immortality of the soul; for though this last was taught also by Philosophers, yet it is so 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, than they were guided withal. What Angel 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 persuade, commanding what is to be done, though it be contrary to our natures; forbidding what is to be left undone, though pleasing to us; he promiseth things incomprehensible, requiring faith; he relateth and teacheth things strange, above likelihood, above man's 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 Commandments 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, than 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 men's 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 goodness that can be, 
Triplex ratio est, qua nobis in●●tescat sacro●um librorum autoritas.  such as no man could ever have conceited in his brain, 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 needful; for example, that a man must love God above all, 
Prima Ecclesiae testimonium, eos libros approbantis, recipientis & commendantis. Secunda interna Spiritus Sancti persuase, 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 himself; that he must keep his thoughts and cogitations free from all the least taint of sin, 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 himself against the future life; that he must not at all trust in himself, nor in any man, but only in God; and that he must do all he doth in God's strength; that he can deserve nothing at God's hand, but must look for all of free favour through the merits and intercession of another.  
4. 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 himself and in his own virtue. These lift up to God, and bid him pl●ce his felicity in him. Philosophers set their own names to the books which they wrote against v●ineglory, and therein sought it themselves. There are lumina orationis in the Sermons of the Prophets which surpass the eloquence of all the Heathen.  viz, the glory of God, shining in every syllable thereof, and the salvation of man, not temporal, but eternal. These writings lead a man wholly out of himself, 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 Author of any writing will surely have most respect of himself in that writing. The Scriptures manifest God's glory alone, Jerem. 9 23, 24. 1 Cor. 1. 31. ascribe infiniteness 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 eternal comfort and salvation to their souls which follow their direction. They make us wise unto salvation, 2 Tim. 3. 15, 23. show 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 persuasive and flourishing speeches, these command, and condemn all other Gods, all other religions, all other writings, and command these only to be had in request and esteem, and 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 seek 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 shallowness, he admired the profundity of God's holy Oracles, and held the stile of them very venerable.  direction. Both the simplicity and Majesty of stile show it to be from God; the wonderful plainness and yet glorious Majesty; the simplicity because it is plain, in no wise deceitful; and because it describes great matters in words familiar and obvious to the capacity of the Reader: the Majesty, since it teacheth so perspicuously the chiefest mysteries of faith and divine revelation which are above humane capacity. Whether we read David, Esay, 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, etc. Dial●ctus. Amama Antibarb. Bibl. l. 3.  stile is more sweet, pleasant and rhetorical; 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 semmes to me that they are not words but thunders, which I hear. 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 Atheism, as himself saith in his life. Johannes Isaac 
a Hoc ego ingenuè profiteor, caput illud 53. Esa. ad fidem Christianam m● adduxisse. Johan. Isaac contra Lindan. Austin heard a supernatural voice, saying, Tolle league, tolle lege. He first fell upon that place, Rom. 13. 12, 13.  a Jew was converted by reading the 53. of Esay. Our Saviour spoke as one having authority, not as the Scribes; So this book speaks not as men; it simply affirms all things without proof; other authors use many arguments to confirm 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 proof, whereas Galene Atheistically urged it the other 
b Moses 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 belief, because it had no other proof then thus saith the Lord.  
6. Another argument is taken from the experience of the truth of the predictions and prophecies thereof. For seeing it is generally confessed, that only the Divine essence can certainly foresee things contingent which are to come many ages after, and which depend upon no necessary cause in nature; therefore in what writings we meet with such things foretold and do find them fully and plainly acomplisht, these writings we must confess to have their birth from Heaven and from God. Now in the Scripture we have divers such predictions. The two principal and clearest which are most obvious and evident, are, 1. the conversion of the Gentiles to the God of Israel by means of Christ. For that was foretold exceeding often, and plainly, in him shall the Gentiles trust, and he shall be a light to the Gentiles. Jacob lying on his deathbed 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 Jews, and the Scriptures of the Jews by means of Christ, 
Veritas vati●iniorum.  whom they see and acknowledge to be the Messias foretold to the Jews. Again, it was foretold that Christ should be a stone of offence to the Jews, that they should reject him, 
Idoneum testimonium divinitatis, veritas divinationis. Tertullianus.  and so be rejected by God from being a people; do we not see that to be performed? The accomplishment of these two main prophecies so long before delivered to the world by the Penmen of holy writ, shows manifestly, that they were moved by the holy Ghost.  
That promise Gen. 3. 15. was made 3948 years before it was fulfilled, 
* Cyrus was prophesied of 100 years 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. Look upon this in the inferior causes, the soldiers that broke the other men's bones, and it seems to be a very hap and chance; 
Esay 44. 28. Josias 300 before his birth. 1 Kings 13. 2.  yet there was a special ordering of this in God's providence.  
The predictions of Satan were doubtful and 
a The Oracles of the Gentiles needed Delio natatore, the swimmer Apollo to expound them. The predictions of the Prophets differ much from the devilish prophecies of the Heathen.  ambiguous, but these are distinct and plain; Satan's 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 above the reach of Angels, most true and certain; their end was confirmation in sin and Idolatry.  
7. The Commandements are 1. most righteous and equal; 2. impartial, they bind all men, & all in men, the affections, thoughts & consciences, and that perpetually. Secondly, the threatenings are general, 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 eternal life, Mark 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 contains a continued History from age to age, for the space of 4000 years before Christ, even from the beginning. No writer of any humane story can be proved to be more ancient than Ezra and Nehemiah, who wrote about the year of the world 3500. Amongst the Grecians (some say) Homer is the most ancient author that is extant, who lived long after Troy was taken, for that was the subject of his Poem. Now those times were not near so ancient as those in which the Scripture was written. Homer was after Moses 
a Between Orpheus his writings, which was the Heathens ancientest Poet, and Moses, are at least 500 years B. Andrews. Moses antiquissimus & fidelissimus Historicus. E●penius.  600 and odd years, saith Peter du Moulin. That which the Egyptians brag of their antiquity is fabulous; by their account they were 6000 years before the creation, unless they account a month for a year, and then it maketh nothing against this argument.  
History is an useful and delightful kind of instruction. Among Histories none are comparable to the Histories of sacred Scripture: and that in their antiquity, rarity, variety, brevity, perspievity, 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.  Orpheus, Musaeus, and Linus, the most ancient of the Poets were 500 years after this time.  
9 The power and efficacy of the Scripture upon the souls 
b See the powerful working of it in Pharaoh Foelix, those in Acts 2. 37.  of men showeth it to be of God; and the wonderful alteration that it makes in a man for God, when he doth entertain and believe it in his heart, it makes him more than a man in power to oppose, resist, and fight against his own corruptions; it brings him into a wonderful familiarity and acquaintance with God. It puts such a life and strength into him, and that for God's sake and his truth he can suffer all the hardest things in the world without almost complaining, yea with exceeding and wonderful rejoicing. The holy Ghost by means of this word works 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 himself transformed and renewed thereby. 1. It overmasters the soul. 2. It separates the heart from lusts, and the world 3. Altars and changeth the customs of men. 4. It keeps the heart up under the guilt of sins against all the power of the devil.  
It quickeneth the dull Psal. 119. 93, 107. comforteth the feeble, Rom. 15. 4. giveth light to the simple, Psal. 119. 7. convinceth the obstinate, 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, unless he manifest himself to us, which he hath done in the 
a Vid● Kidem●●cium de Scripto Dei verbo, l. 2. c. 16.  Scripture.  
11. The candour and sincerity of the Penmen or amanuensis 
* They did as it were transcribere animas, publish their own faults. D. Preston. They dispraise all mankind, abase man and make him the unlest of all creatures except the devil's 1 Tim. 1. 13. Revel. 22. 8. , respecting God's glory only, and not their own; and in setting down not only the sins of others, but their own slips and infirmities, doth testify that they were guided by the holy Ghost. Moses shows his disobedience, Num. 11. 11. Jonah his murmuring, Jon. 1. 4. Jeremy his fretting, Jer. 20. 14. David shames himself in his preface to the 51 Psalm. Saint Mark wrote the Gospel out of Peter's mouth, and yet the denial of Peter is more expressly laid down by the Evangelist St. Mark then any other; and Paul sets down with his own Pen his own faults in a sharper manner than any other. Matthew 
* Matth. 9 9 The Writers of the Scriptures wrote them when the world bore greatest hatred against them, and yet never any durst writ● a book against Moses in his time, or against the Gospel in these days.  the Evangelist tells 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 zeal for the glory of God, and salvation of men. 2 Pet. 3. 15. 2 Tim 3. 16. Matth. 16. 17. Gal. 2. 11, 12. Ephes. 2. 3, 5. They learned not of men what they wrote; Moses, David, Amos, were herdsmen; Jeremy was almost a child; Peter, JAmes, and John, were in their ships; other Apostles were unlearned before their calling Acts 4. 13. 
Acts 4. 13.  Moses learned of the Egyptians, and Daniel of the Chaldeans humane Arts and Sciences, 
Dan. 2.  but they could not learn of them the knowledge of the true God, they themselves being ignorant and gross Idolaters. 
Exod. 5. 2.  Neither could they err in that which they delivered, 
Levit. 18. 3.  for by them the Spirit of Christ, 
Ezek. 8.  and Christ himself did speak, 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In th●ir own judgement the most holy did err, as 1 San 16. 1 and Nathan, 2 Sam. 6. which error is truly related in the Scripture, but when they spoke 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 err. I have learned (saith Austin to Jerome) to give this honour only to the Canonical books, firmly to believe that no author of them erred in writing; from all others he expected proof from Scripture, or reason.  
12. The wonderful consent, singular harmony and agreement 
a Incredibilis 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 shows that they came not from men but from God, John 5. 46. each part sweetly agreeth with itself, 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 numbering of years, circumstance of time and place, or point of doctrine, the fault is in our apprehension and ignorance, not in the thing itself, 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 until John, to whom was showed the last authentical revelation, which prevents all conceits of forgery, since they were not written in one nor yet in many ages.  
2. The multitude of books that were written, and of writers that were employed 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.   
3. That difference of place in 
* Ezechiel prophetane in babylon concordat 〈◊〉 Jeremia prophetante in Judaea. See Hals passion serm.  which they were written, which 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.  which the Lord showed by Moses, Exod. 19 16. & 24. 18. & 34. 29. the Prophets, 1 Kings 7. 24. Christ himself and the Apostles for the confirmation of their doctrine, 
Mark ●6. 20.  such as the devil was not able to resemble in show. 
John 3. 2. & 2. 23. & 10. 37.  The raising of the dead, the standing still or going back of the Sun, 
Acts 5. 12.  the dividing of the Sea, and the Rivers; the making of the barren fruitful. 
John 5. 36.  My works testify of me, saith Christ, and believe the works which I do, if you will not believe me.  
2. Preservation of the books of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppress and extinguish them, 
Many of the Bibles were taken from Christians and burnt in those cruel persecutions under Dioclesian and Maximinianus his Colleague.  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 Devil and his wicked instruments against the Scripture more than any other book. Antiochus burned it and made a Law that whosoever had this book should die the death; yet secondly, it was preserved maugre his fury and the rage of Dioclesian, Julian, 
Deut. 31. 24.  and other evil Tyrants. 
Jerem. 36. 27, 28. & ult.  Thirdly, the miserable end of Julian, Antiochus Epiphanes, Herod, Nero, Domitian, and Dioclesian, and other persecutors of this doctrine. The books of Solomon, which he wrote of natural philosophy and other knowledge, 
Tertullian said, that Gospel must needs be good which Nero persecuted.  the profitablest books that ever were, the Canon excepted, are perished, 
a Cartwright in his preface to the confutation of the Rhem. Annot. on the new Testament.  but those alone which pertain to godliness have been safely kept to posterity; which is the rather to be observed, since many more in the world affect the knowledge of natural things than godliness: 
A precious Gospel, that was purchased by the blood of Christ, and sealed with the blood of Martyrs.  and yet though careful of keeping them they have not been able to preserve them from perpetual forgetfulness; whereas on the other side these holy writings hated of the most part and carelessly regarded 
b Many delivered the Bible to the Emperor to be burned whence the name of Proditores & Traditores Bibliorum.  of a number, have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church. The Roman Empire for 300 years set itself 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 look into and understand that profession then formerly, which made them patiently endure such torments.  Antichrist, and Satan himself Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13, 14. they are neither in number nor greatness 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 Sun; the others seem wonderful 
* 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 natural causes though unknown to men, and many times they are but vain delusions. 2. They differ in the end, those true miracles were wrought by the finger of God, for the promoting of his glory, and man's salvations. these to seal up falsehood and destroy men confirmed in idolatry and heathenism, 2 Thess. 2. 9 Those were not done in a corner or secretly, 
A marvel or wonder is nature mightily improved; a miracle is nature totally crossed if not contradicted.  but openly in the presence of great multitudes, 
a There were six hundred thousand witnesses of the Seas rising up in walls. Deut. 4. 3. See Matth. 27 45.  nay in the sight of the whole world; by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed. Bainham said in the midst of the fire, Ye Papists, behold ye look for miracles, and here now ye may see a miracle: for in this fire I feel no more pain, then if I were in a bed of down, but it is to me as sweet as a bed of Roses. The miracles 
* 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, signs, prodigies, and Portenta out of Aquinas.  done by our Saviour Christ and his Apostles, receved testimony of their most venomous and bitterest enemies they had.  

2. The Testimony  
1. Of the Church and Saints of God in all ages.  
2. Of those which were out of the Church.  
1. Of the Church 

Both ancient and Judaical,  
and the present Christian Church.    
2. Of the members of the Church.   
1. The Church of the Jews professed the doctrine and received the books of the old Testament, 
To which testimony these things give weight.  and testified of them that they were Divine; which invincible constancy remaineth still in the Jews of these days, 
1. To them were committed the Oracles of God, Rom. 3. 1.  who (though they be bitter enemies to the Christian Religion) do stiffly maintain and preserve the Canon of the old Testament pure, and uncorrupt, even in those places which do evidently confirm the truth of Christian Religion. 
2. They have constantly professed the truth in great misery, whereas by the only 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 Jews, 
3. Notwithstanding the higk Priests and others persecuted the Prophets, while they lived, they yet received their writings as Prophetical 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  
Four thines are to be considered in this argument.  
1. The number which suffered for the same is numberless, 
In the two Dominions of France and the 17 Provinces, within the space of little more than fi●ē years under Charles the ninth of France, and Philip the second of Spain, two hundred thousand suffered as Martyrs.  many millions; that none can imagine it to arise from pride, weakness, or discontent. More Christians were slain (as hath been observed) under the ten bloody persecutions, than Pas●hall Lambs were offered up under the State of the old Testament. 
* See Foxes martyrology, Meteranus de rebus Belgicis, and Fuller's 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 wear this paper cap for Christ, who were a Crown of Thorns for me?  unlearned, rich, poor, old, young, men, women, children, those which were tender and dainty; all these could not suffer out of vainglory, that stubbornly they might defend the opinion which they had taken up.  
3. The torments used were usual, unusual, speedy, slow, some hewed in pieces, burnt with slow fire, cast in to Lions, given to be devoured by the teeth of 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 rejoicings. Omnis Christ anus mortis contemptor. Photinus.  patiently, with great joy, even a cheerful heart, & merry countenance, singing Psalms in the midst of the fire, so that the madness of the enemy was overcome by the patience 
* In the primitive times they were wont to call martyrdom 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 Hawks lift up his hands above his head and clapped them together, when he was in the fire, as if he had been in a triumph. So that their testimony was not only 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 their 
a Non poena sed caus● facit martyrem.  errors discovered; the martyrs were burned for having any part of the Bible, and the Bible sometime with them; where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue.  
The Gentiles also which were out of the pale of the Church, did give testimony to sundry stories and examples in the Bible. Suetonius and Tacitus speaks of the miracles of Christ, Pliny 
* 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 men's Star; Macrobius of the slaughtering of the Infants, Josepbus of the death of Herod, the Poets of the flood, Plutarch of the Dove which Noah sent out. Josephus (a Jew) saith in his time there was a monument of the pillar of Salt into which Lots wife was turned. Of Sodoms' destruction speaketh Strabo, Diodorus Siculus, Galene in his book of simples. Pliny, Solinus, Polyst. hist. Tacitus lib. ult. Mela, acknowledging that the remainders of God's wrath are still to be seen there, as the dead lake, the fruit fair to the eye, but falling to cinders and smoke in the hand.  
The Oracles of the Sybillae were in greatest account among the Heathen; and held as true of all men; 
* Credit me vobis folium recitare Sybillae. Bish. Andrews in his large exposition on the 10 Commandments.  and if those be they which we 
a Vide 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. 
b Exerci●. 1. ad A●nal Bar. Esay 8. 20. Psalm 19 The Authors often testify that they speak not of themselves, or by any humane instinct, but from God's command and the Spirit inspiring.  Causabon makes it apparent that those prophecies of Sibyl were counterfeited pieces, and at first entertained by such as delighted in seeing the Christian Religion strengthened with foreign proofs.  
Heretics also prove the Scripture to be divine, for they quote that; and therefore Luther calls the Bible Librum Hereticorum. Experience teacheth, that all heresies either began or increased from the misunderstanding of Scripture.  
Thirdly, the Scripture itself doth give testimony to itself, that it is divine; it is called a light, Psal. 119. 105. because it discovers itself; the testimony, and the testimony of the Lord: because it bears witness to itself. The Prophets give testimony of Moses, Mal. 4. 4. the new Testament of the Old, 2 Pet. 1. 19, 20. Peter gives testimony of Paul's Epistles, 2 Pet. 3. 15. and Paul witnesseth that all Scripture was given of God, 
* Christ commends Moses, the Prophets, and Psalms, by which names are meant all the books 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 appears, Chap. 4. v. 16.  
Fourthly, none of all these arguments can undoubtedly persuade 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 faithful 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.  Spirit of God have inwardly certified and assured us of it. This is called the Sealing of the Spirit of God, Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the Wax. Other arguments may convince, but this is absolutely necessary; this is alsufficient to persuade certainly, Matth. 11. 25. The Holy Ghost is the author of light, by which we understand the Scripture, and the persuader of the heart, by which we believe the things therein to be truly divine, 1 John 5. 6. It is the Spirit that beareth witness, 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 will have nothing but reason, no infused habits, & so they destroy the testimony of the spirit; the Familists will have nothing but Spirit they rest wholly in an immediate private spirit, 
1 John 3. 8.  There are three that bear witness 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.  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 souls, 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 wonderful preservation, prove it to be the word of God. The Spirit of God witnesseth, that this word which hath these remarkable advantages above all other writings, is the word of God. The Spirit doth neither witness 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 try the Spirits; true joy is first heard out of the word before it be felt, Psal. 51. 8. Spiritual joy is an affection proper to spiritual life, 
Fides Christiana non acquiritur sed in sunditur.  that life is by faith, and faith cometh by hearing, Job 33. 22. See John 16. 14.  
Some question whether every part and parcel of the Scripture be divinely inspired as those places, 
* Leviculum est quod objiciunt qui contra sentiunt, Si omnis Scriptura Divinitus sit inspirata, sequiwrum 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 thus 
a Aliud 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 than it agrees with the word.  
Some say the Scriptures are but a device of man's brain, to give assistance to Magistrates in civil government.  
Nothing is more repugnant to prudence and policy. What policy was it in the Old Testament to appoint circumcision? to cut a poor child as soon as he 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 useful creatures? Christ chose silly illiterate men to propagate the 
* Nothing crosseth humane wisdom more than the Scripture.  Gospel.  
This serves for information of our judgement, and assures us of divers truths.  
1. That the Scriptures are for themselves worthy to be believed, 
Authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturae.  they have authority in and of themselves (not borrowed from any persons in the world) by which they bind 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 Author's 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 Author of any writing; such is the authority of the writing itself; for all the strength of the testimony depends upon the excellency of the person which gives the testimony; now God is the author 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 original teacheth that we must not believe them for the authority sake of any man or men, for God's word can borrow no authority from men, John 5. 34. I receive not testimony from man, saith Christ; that is, need no man's testimony. As the first goodness is to be loved for itself, so is the first truth to be believed for itself, saith Aquinas. And as Christ by himself could demonstrate that he was the Messias, so the Word by itself can prove, 
* Every principle is known by itself. The Scripture is the primum credendum, the first thing to be believed; we must believe it for itself, and all other things for their conformity with it.  that it is the Word of God.  
We affirm that the Scriptures are known to be of God by themselves; the Papists maintain that we cannot be certain of the Scriptures divinity by any other argument, than the testimony of the Church, 
a Eccius reckons this among heretical 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 than Aesop's Fables, without the testimony of the Church. As in other Sciences there are always some principles per se nota & indemonstrabilia, whence other things are proved, so in Divinity all conclusions in point of belief and practice are proved by the Scripture. The Scriptures prove themselves by their own natural light, 
b Nisi 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 original whence they are, and their right meaning, how they must be understood. They are like light (primum visibile) which maketh all other things manifest, and itself 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 always truth is greater than of him who sometimes lies: 
Spiritus sanctu● Spiritus veritatis, loquitur semper in Scriptura; in Ecclesia verò quandoque spiritu● 〈…〉 these. 3. l. 11.  ergo, the authority of the Scripture is greater than that of the Church. Goodness itself cannot deceive, wisdom itself cannot be deceived; God is both, Titus 1. 2. The voice of the Scripture is the voice 
* See Chamiers sixth book 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 firm consolation in temptations ought to rely on a sure, that is; a divine foundation, for every humane testimony is uncertain.  
4. In vain shall we dispute against the wicked concerning Religion and divine truth, if we shall say it comes from God, because we affirm so.  
5. This is proved by Scriptures, John 5. 34, 35. Christ in his humiliation did not receive the testimony of John, much less 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 certain, and more known, than the conclusion proved by the ●ame. Autoritde probans is greater than probata. The Papists to prove the authority of the Church fly to the Scriptures 
a Superst●us mihi ●eb●r videtur oprum qu●●ade● solicit illud quoad nos in●uisiver 〈◊〉 quia ●e cogitari quidem▪ protest 〈◊〉 corum librerum autorilos, nisi quoad 〈◊〉 Cham. . For I demand whence do we understand that the Church errs not in delivering the Canon of the Scripture, they answer it is governed by the Holy Ghost, and therefore cannot err in its decrees. But how appears it, that it is so governed always? they answer, God hath promised it, and then they allege those 
* Matth. 28. 20 & 18. 20. John 15. 26. & 16. 13.  places to prove it.  
Ob. The Church is ancienter than the Scripture, because it was before Moses; ergo, it hath greater authority.  
Sol. 1. The Prophets, and John Baptist were ancienter than Christ, yet not of greater authority.  
2. Consider the word, 1. quoad formale 
b Scriptura 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 sense or meaning: so the Scripture was more ancient than the Church, because the Church is gathered and governed by it, 1 Pet. 1. 23. John 17. 20. JAmes 1. 18. Semen semper sobole illa cujus est semen, antiquius esse necesse est. In the thing itself, 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 means of moving the Samaritans to believe, but when the men of Samaria had heard Christ himself speak, they believed in him more for his own words then the woman's, John 4. 39, 41. In which sense those words of Austin (so frequently quoted by the Papists) are to be interpreted. Austin spoke this of himself 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 Gospel. His meaning is, that he had never believed the Gospel, if the authority of the Church had not been an introduction unto him, not that his faith rested upon it as a final stay, but that it caused him so far to respect the word of the Gospel to listen unto it, and with a kind of acquisite and humane faith to believe it, that he was thereby fitted 
a G●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 ministry of the Church as an external means to move us to embrace the word of God, but we deny the authority of the Church to be the principal 
* Ecclesia non habet magisterium supra scripturas sed ministerium circa Scripturas.  means. When we call the Scriptures Canonical, we call them not so passively, because they are received into the Canon by men, and accepted of; but actively, because they prescribe a Canon and rule to us.  
The office of the Church in respect of the Scripture stands in four things.  
1. To distinguish Canonical Scripture from that which is not Canonical; 
There are two causes why the Apocryphas are cast out of the canon, 1. external, the authority of the Church decreeing, and the quality of the Authors. 2. Internal, the stile, the fabulous and wicked things. Chamier.  although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected.  
2. To be a faithful keeper of those books which are inspired by God, like a notary which keepeth public writings.  
3. To publish, declare and teach the truth, as a crier with a loud voice ought to pronounce the King's edicts, but to pretermit, add, 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 general Council; nor the Church virtual, which they imagine to be the 
a Ecclesiae, 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 Essential 
b D. Chalonero credo Ecclesiam Catholicam. Ecclesia dicitur Fundamentum met aphoricè & imptopriè, fundamentum secundarium. : the congregation of all faithful believers, the House of God, as he calleth it. The Apostle here speaks of a pillar, not more Architectonico, understanding by it some essential piece of the building, but more forensi, such a post or 
* 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 Laws in Tables, and so hang them upon pillars of stone, that the people might read them, as Proclamations are nailed to posts in market Towns. The Apostle describing the Church, likeneth it to one of these pillars, whose use was to show what hung thereon. It is pillar, not because it holds up, 
c An allusion (saith Bedell) to the bases and pillars that held up the veil or curtains in the Tabernacle.  but holds forth the truth.  
4. To interpret the Scripture by the Scripture. Since many things in Scripture are doubtful, and hard to be understood without an Interpreter, Acts 8. 31. it doth belong to the Church to expound the same, to interpret and give the sense, Nehem. 8. 8, 9 Luke 24. 27. provided that this exposition be by the Scriptures.  
Some of the Papists say that the Church may condere artioulos fidei & facere canonicum quo ad nos, 
That distinction of authoritative in● see but not quoad nos is absuted, because the authority the Scripture hath is for and because of us.  and though they talk of Counsels 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 Gospel of Matthew is divine Scripture by an historical 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 book, and comparing of it with other Scriptures do 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 dogmatic, concerning faith; or ritual, concerning true order; the proposition is about these, not the first.  
Secondly, from this fundamental truth, that the Scripture is immediately from God, (the basis indeed of all religion, 1 Cor. 15.) the wickedness of the Church of Rome is farther to be condemned, which will not suffer the Scriptures to be read in their Churches but in an unknown 
b Vt olim Caligula, occlusis omnibus horreiss, 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. juellus in Apologia Eccles. Ang.  tongue, nor in private by the common people without special leave and certain cautions from their superiors. Of old they would not suffer them to be read at all, of late they are forced to give licences to some, and they teach them, that they should not make the Scripture judge of the doctrine and practice of the Church, but the doctrine and practice of the Church must be the interpreter and judge of the meaning of the Scripture; that is, they must take the Scripture to mean none otherwise (whatsoever it seem to say) than what is agreeable to that which the Pope doth teach and practise. There cannot be a surer sign of a bad cause, then that it fears to be tried by the writings which itself cannot deny to be written by God, for correction, for reproof, for instruction, in righteousness. Some Papists are more modest herein, as Bellarmine, l. 2. de verbo Dei. c. 15. Catholica Ecclesia statuit, ne passim omnibus concedatur Scripturae lectio; some more rigid, as Huntly and Hosiva.  
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.  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 think they will rather be hurt then benefited by them, taking occasion of erring from them. Hosius urgeth that give not holy things to dogs. cast not Pearls before Swine, to prove the people must be barred from reading of the Scriptures. It is Pope Innocents' gloss, a beast might not touch the mount, a layman might not meddle with Scripture. Lindan saith, nihil noxae inferretur in Ecclesiam salv● traditionis fundamento, 
a Populus non solum non caperet fructum ex Scriptures, 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 complete rule for what we believe or do in all Theological matters, they call us Scripturarios, Scripturemen, and atram entarios Theologos; and so to carry or read a Bible is matter of 
b Si 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 Scriptures magna cum laude commemorantur, vel provocaretur ad hujusmodi▪ imitanda vel contemneret sanctos Patriarc●●s ut olim Manic●aei, vel putarent mendacia esse in Scriptures. 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 Ecclesiastics: 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.  scoff; we may style them in Tertullia's phrase Scripturarum Lucifugae & Traditionaries.  
Saint Gregory (who is blessed in their Church) exhorteth a layman to the serious study of the Scriptures, that thereby he might learn the will of God, alleging 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 persuading any devout Christian not to read them, that it should rather incite them to greater diligence therein; and therefore he elegantly compares the Scripture to a River, wherein (saith he) there are as well shallow fords for Lambs to wade in, as depths and gulfs wherein the Elephant may swim.  
chrysostom 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 shows 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 grandmother and mother, that they had trained him up so, if he had not known that the holy Scriptures are so plain that even a child may be able to understand them. What may we judge of the other easier books, when the holy Ghost would have the Revelation, the obscurest book of all the Scripture to be read Revel. 1. 3. The people took occasion of erring and blaspheming from the humiliation of Christ, many abuse preaching and the Sacraments.  
2. By this reason the Latin Bibles should not be suffered to be read publicly, because many understanding Latin 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 faithful to read the Scriptures with greater devotion, 2 Pet. 3, 14, 15, 16, 17.  
3. This is common both to the Ecclesiastical persons and Laity, to take occasion of erring, and blaspheming from the Scripture. If we peruse the Histories of times past, we shall find that learned and Ecclesiastical men, did oftener fall into heresies and blasphenies from misunderstanding and wresting the Scriptures, than any of the common sort of people, who were often also by the learned drawn into heresy. The Papists are not afraid the people should be corrupted by reading their legends, and lying fables, by their Images, which do naturally teach Idolatry.  
Ob. The Papists further object, that the Hebrews did not permit young men to read 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 only.  
Secondly, this tradition concerning the age of men did drive away as well the Ecclesiastic 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 joins these two together, the promiscuous reading of the Scripture, and the turning of it in linguas vernacular.  men ought to read them and meditate diligently in them, and that for these reasons.  
1. From the Commandment and will of God revealed in Scripture; he hath commanded all that live in the Church to study 
a Daven. 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 maxim 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.  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 general, they must try all things.  
2. From God's 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 Host 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 publicly 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 Romans, Corinthians, Galathians, Ephesians were written to the people, therefore to be read by them. One Epistle of John was written to Gaius a layman, 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 enlightened and converted by reading of the Scriptures Psal. 19 8, 9 they are directed by them as most faithful counsellors in in all their ways, 
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 read the Scriptures, said, it was never well since such were permitted to turn over the Bible; but he answered him in the Psalmists words, Psal. 119. 9  
6. From the unanimous consent of all the Fathers, chrysostom and Jerome especially, who exhort the people to the private reading of the Scriptures, and testify that the Scriptures were publicly read in their Ecclesiastical 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 Turreting of old French translations. vide Estium ad 2 Tim. 3. 15. . It was decreed by the Council of Nice, that no Christian should be without a Bible in his house. And the Jews at this day suffer no house amongst them to be without the Bible. Christ and his Apostles teaching and disputing before the people, appeal to the Law and the Prophets, without the name of the Author, Book, or Chapter, because they knew the Bible text to be familiar to the Israelites. In an unknown tongue they cannot profit the people, ergo they ought to be translated into a tongue known to the people 
a The word of God was written by the Prophets and Apostles linguis ve●naculis, viz. to the Hebrews in Hebrew, to the greeks in Greek. , 1 Cor. 14. 
b Vide 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, than 10000 words in an unknown tongue. Those arguments before urged for the people's reading of the Scripture, prove this also; for they cannot read them in every Nation unless they be translated into a Tongue they understand. Christ and his Apostles taught the people the Scripture in their mother 
c Vernaculum 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 the Apostles (saith Gratius l. 3. de veritate Relig. Christ) the new Testament was translated into divers vulgar Tongues, the Syriac, Arabic, Aethiopicke, and Latin; 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 usual amongst men. See Gregory's preface to the notes on passages of Scripture. The plain and usual words, the phrase and manner of speech most frequented, the comparisons and similitudes in Scripture most familiar, taken out of the shops and fields, from husbandry and housewifery, from the flock 
* Prov. 8. 9 By a man of understanding he meaneth every one that is godly, as by the fool the wicked. 3. Consectary.  and the herd, show that the Scriptures were written for the capacity and understanding of the unlearned, John 5. 39 a special place; if it be indicative, it shows the custom 
a utinam omnes saceremus illud quod Scriptum est, scrutamini Scripturas. Origenes.  of the Jews; if imperative, it shows what they ought to do.  
Many amongst us are to be blamed for not having the Scripture in their houses, and for not reading it constantly in the same as they ought to do, or else they read it as other books, not with such respect to it as the greatness of its Author deserveth; I mean with a desire and purpose to believe and obey all that they find there, which must needs be the duty of those that confess these writings come from God. We should receive it with reverence, believe it with confidence, exercise ourselves in it with diligence and delight, practise it with obedience.  
Reading the Scripture is a rehearsing out of the book such things as are there written barely without any interpretation. 
* The Churches of afric had this custom, as Augustin showeth, first they read a lesson out of the Prophets, than out of the Epistles and Gospel, with a Psalm between. Acts 17. 11.  It is to be done publicly 
b See M. T●gbels woman's glory, Ch. 11. about women's reading of the Scripture. , as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them, the Prophets were read in their ears every day, saith Paul, and after the lecture of the Law and the Prophets, in another place. We honour God more by a public than a private reading of it. 2. Privately the godly Jews 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 joined with it) may be the instrument of regeneration, since the doctrine of the Gospel is called the ministration of the Spirit, Psal. 19 the law of the Lord converteth the soul, it is so when not preached; but the word of God is made effectual 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. Christ's custom 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 ourselves in the writings of God, 
Christus Scripturas scrutari jubet, vel potius Judaeu hoc testimonii perhibet, quod illas scrutentur. John 5. 39 Zeppe●us.  which if we strive to do in a right manner, we shall attain true knowledge of the way to Heaven, and also grace and help to walk in that way. If the Lord should deny to any man the public helps of preaching and conference, yet if that man should constantly read the word, praying to God to teach him and guide him by it, and strive to follow it in his life, he should find out the truth, and attain saving grace, the word would illighten and convert; but if God afford public preaching and interpretation, we must use that too as a principal ordinance.  
Let us all read 
* 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 sense of it to us, Psal. 119. 18. JAmes 1. 5, 17. and with a resolution to put in practice that which we learn, Jam. 1. 25. Matth. 7. 24. and we shall find the word read God's power to our edification and salvation. Only a Spiritual understanding can discern 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 Greek word be a metaphor from hunting dogs, or from diggers in mines, both import diligence. It was a solemn speech used in holy actions, hoc age. The passions of the Martyrs may be read when their anniversary days 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 read on in Chronicles and Ezra, 
M. Pemble of the Persian Monarchy.  and other places wherein are nothing but names and Genealogies, to show our obedience to God in reading over all his sacred word, and we shall after reap profit by that we understand not for the present; though it will be convenient to begin with the new Testament as more plain, before we read 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, sieve in Christo, est ejusdem objectum formale quod. Id ib.  Heb. 4. 2. The word of God consisteth of four parts: 1. History, 2. Commandments, 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, only by the word of God, Heb. 11. 3. and that the bodies of men howsoever they died, shall rise again at the last day, Job 19 26. 2 All precepts, Genes. 22. 6. Abraham went doing that commandment though strange. 3 All promises, as that God could give Abraham when he was 100 years 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. threatenings, 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, 
a Divinas Scripturas sapius lege, i●ò nunquam de manibus tuis sacra lectio dep●natur Hieron. ad Nepotian. de vita Cleric●rum.  Da Magistrum. Let God's command, the examples of the godly, and our own benefit quicken us to a frequent reading of the holy Scriptures. Mr Bifield hath a Calendar, showing what number of Chapters are to be read every day, that so the whole Bible may be read over in the year. The number of Chapters while you are reading the old Testament, is for the most part three a day, and when you come to the new Testament it is but two 
* Bifields' directions for private reading the Scriptures, See Practice of piety, p. 314. ; sometimes where the matter is Historical or Typical, or the Chapters short, he hath set down a greater number. The Martyrs would sit up all night in reading and hearing.  
After we have read and understood the Scripture, we must 1. give thanks to God for the right understanding of it, and pray him to imprint the true knowledge of it in our hearts, that it may not fall out. 2. We must meditate in the word of God 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 ask an old Rabbi, whether he might not have time to learn the Greek Tongue, he said, if he would do it neither by night nor by day, he might, because by night and day he was to study the Law. 1 Psalm 2.  of the soul 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 man's preaching to himself, and is a setting one's self seriously to consider in his mind, and apply to his own soul some necessary truth of God's 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 one's soul, 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 souls; this is to digest it, and make it our own. 3. We 
a Meditatio est actus religionis seu exercitium spirituale, que Doum & res divinas intenta, experimentali, & affectu●sa cognitione recordamur, nobisque applicamus. Voetius.  must apply to our own use whatsoever things we read and understand, the precepts and examples of the Law to instruct our life, the promises and comforts of the Gospel to confirm our faith.  
It serves for thankfulness, 
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 err 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 St 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 Psalms, 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 contemn or unreverently handle the Scriptures. 
5 Consectary.   
1. Atheists, 
* Speculative and practical Atheists.  who impiously oppose the word of God, and all profane wretches who live loosely and wickedly, 
It argued a profane spirit in Politian, who said, that there was more in one of Pind●rs Odes then all David's Psalms.  their doom is written in this book. Julian the Apostate said of Apollinarius his Book, 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. Equal 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 bind our consciences unless the Pope ratify it.  
5. Give the Pope power to dispense with things therein forbidden, yea and with oaths and vows, which no Scripture dispenseth withal.  
6. Teach that the vulgar Latin is to be received as Authentic.  
7. Wrest and turn it which way 
a Quam 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. Cardinal Bellarmine in praefat. l. de Summo Pontifice & Baronius, say, that by precious and corner stone in this place, the Pope of Rome, although less principally, is meant, who is a stumbling stone to Heretics, and a rock of offence, but to Catholics a tried, precious corner stone; yet Peter 1. 2. 6. & 8. expoundeth those words not of himself, but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep, would infer the Pope's universal dominion; Baronius from the Acts 
b Pasco o●es meas, hoc est, regio more impera. , kill and eat, Psal. 8. 6. under his feet, that is, say they, of the Pope of Rome; Sheep) i. Christians; Oxen) that is, Jews and Heretics; Beasts of the field, i Pagans; Fowls of the air, i Angels. Fishes of the Sea, i souls in Purgatory.  
They have Tapers in their Churches in the day time, because Christ saith, I am the light of the world: or because they had such at midnight, Acts 20. 8. where Paul preached.  
This is the great fault of the School Divines, 
Thomas ex Aristotele, Patribus, Concil●is, & barbara Bibliorum versione magnum illud Systema compilavit, cui titulum 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 seek, and presumes to define most things out of the Scripture. What distinctions, orders, degrees and offices do they make of Angels? what curious questions do they raise? what use would there have been of sexes, if Adam had not sinned, whether Christ should have been incarnate if there had been no sin, and infinite such like.  
The School men perverting the 
a Cum 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 profaned Divinity with Philosophy, or rather Sophistry, and yet are called School Divines, 
* Dr. Clerk.  when they are neither Scholars in in truth nor Divines.  
Behold two Swords Luke 22. 83. therefore the Pope hath two Swords; one Spiritual, another Temporal, 1 Cor. 2. 14. ergo, The Pope judgeth of all things, and is judged of none.  
The Papils style the Scripture Regulam Lesbiam, nasum cereum, Evangelium nigrum, Theologiam atramentariam. A Lesbian rule, a nose of wax, the black Gospel, inky Divinity.  
Bishop Bonner's Chaplain called the Bible his little pretty God's book, 
* Dr. Rainolds against Hart.  Giford and Raynolds said it contained somethings profane and Apocryphal.  
The Rebels in Ireland took the Bibles, threw them into the channels, 
b Dr. 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 Gospel as the French Lady of the Cross, Never dog barked at the Cross, 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, filling their margins with many Texts of Scripture, but nothing to the purpose, and misapply it; they allege those Texts of Esay 52. 51. and Rev. 18. 4. to draw men from all the assemblies of God's people, whither any wicked men do resort.  
Fourthly, The Antinomians, or Antinomists, who cry down the Law of God, and call those that preach the law, Legal Preachers, and stand for Evangelicall grace; the Law is part of Canonical Scripture, and hath something peculiar in it, being written with the finger of God, and delivered with Thunder and Lightning. See Mr Gatakers Treatise on 23 Numb. 21. and Mr Burgess his Lectures on 1 Tim. 1. 8, 9  
Fifthly, Stage-players, who jest with Scriptures; Witches, and others, which use charms, writing a piece of St john's Gospel 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, etc.) 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven Gilion, id est, mendacium, seu iniquitatem voluminis Gualtperius.  the Heathens and Jews. Tacitus calls the doctrine of the Gospel, Superstitionem quandam exitiabilem.  
The modern Jew's call Evangelium aven gilion, a volume of lies, word for word, the iniquity of the Volume; The blasphemous Jew's means (I suppose) the volume of iniquity. Elias Levita in Thishi mentions this Etymology or rather Pseudologie of the word; but P. Fagius abhorred to translate it. 
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 Jews that he was the Messiah promised. 1. John bare witness of him, vers. 33. 2 His works bare witness of him, vers. 36. 3 The Father did bear witness of him, vers. 37. 4 He produceth the testimony of the Scriptures, v. 39 They are they which testify 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 us, 
Luke 16. 31.  though one rise from the dead; nor Christ himself, if he 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 God's Law and Word, he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. the lawless 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 ruin, 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 only to save, but destroy, being the savour of death to some; and it is a fit instrument for such a work. Antichrists strength is in men's consciences; only this will pierce thither, Heb. 4. 12. God useth the word for the destruction of Antichrist, these ways: 1. It discovers him, his doctrine, his errors. 2. It hardens him. 3. It condemneth him, and passeth sentence against him.    

CHAP. III.  
2. The Books of Scripture:  
FRom the Divine flows the Canonical authority of the Scripture. The books of Scripture are called Canonical books (say some) from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tum antiqui theologi, Basilius, Chrysostomus, Augustinus; tum recentiores, celeberrimi nominis inter adversarios, Thomas Aquinas, Ferus, Andradius, aliique Scripturam Canonis nomine designant, aut designatam asserunt, tanquam intellectus & voluntatis regulam ad cuncta, seu credenda, seu agenda, perfectissimam. Rain●ldus, 1 Thess.  which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mark the double emphasis, this notable Canon, because they were put into the Canon by the Universal Church & acknowledged to be divinely inspired by it, and also are made a perfect Canon or rule of all doctrine concerning religion, credendorum & agendorum, of faith and manners, of all things which are to be believed or done toward salvation. But Cameron thinks it is not termed Canonical, because it is a rule, for that book (saith he) is called Canonical, which is put into the Catalogue (which the ancients called a Canon) of those writings which are esteemed Divine. Becanus saith, 
* Scripturae dicuntur Canonicae, quia quid nos credere, & quemadmodum vivere operteat, praescribunt, ut huc fidem omnem, vitamque nostram reseramus, quemadmodum lapicida aut architectus ad amuss●m & perpeudiculum opus suum exigit. Whitakerus de Script. Controver. primae quaestione prima. Cap. 2. Libri sacrae Scripturae Canonici dicuntur: qui● fidei morum que regulam continent. Woitakerus & Scharpius de sacra Scriptura.  they are called Canonical, both because they contain a rule which we ought to follow in faith and manners, and because they are put into the Catalogue of Divine books.  
The conditions of a Canon are these:  
1. It must contain truth, or be an express form and image of truth, which is in the divine mind.  
2. It must be commanded, sanctified and confirmed by Divine authority, that it may be a Canon to us in the Church.  
These books were sanctified, either commonly all of both Testaments by the testimony of the Spirit and Church, and Canon itself, or the books of the old Testament were specially and singularly confirmed by word, signs and event, as the Pentateuch, but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign, the cloud and veil in the Temple, 1 Kings 8. 10. Levit. 16. 2. and God's answer by Ephod, Urim, and Thummim, Exod 28. 30. after their carrying away into Babylon by singular testimonies of events. The books of the new Testament are confirmed by the Son of God revealed in flesh, by his sayings and deeds, Heb. 1. 2. and by the powerful ministry of the Apostles, by signs, virtues and miracles, Mark 16. 20.  
There is a threefold Canon in the Church, 
Proprii Canonis dicti univocè due conditiones sunt inseparabiles quod veritatem divinam contineat divinitus materia & forma, & quod authoritate divins publica Ecclesia datus & sanctificatus, ut sit Canon sive regula ipsiu, atque hic verè divinus Canon. Jun. animadvers. in Bellarm.  Divine, Ecclesiastical, and False.  
The Divine Canon is that which properly and by itself is called the word of God, immediately inspired of God into the Prophets and Apostles.  
This according to the divers times of the Church is distinguished into the old and new Testament, 2 Cor. 3. 6, 14. this is a common division of the sacred Bible among Christians, as in the version of Tremelius and Junius, Testamenti veteris & novi Biblia sacra; and the Geneva gives that title to their Bible, La Bible, qui est toute la Saint Escriture du viel & novean Testament. Austin thinks they are better called, Vetus & novum Instrumentum. Heinsius & Grotius, vetus & novum Foedus. vide Grotii Annotat. in libros Evangelii. A Covenant is an agreement between two; a Testament is the declaration of the will of one.  
It is called in regard of the form, convention and agreement between God and man, a Covenant; in regard of the manner of confirming it a Testament. For 1. in a Testament or last will the Testators mind is declared, so is the will of God in his word, therefore it is called a Testimony often, Psal. 19 & 119. l 2. Here is a Testator, Christ; a Legacy, eternal life; Heirs, the elect; a writing, the Scripture; Seales, the Sacraments. 3. Because it is ratified by the death of Christ, Heb. 9 16, 17.  
The Books of the old Testament are the holy Scriptures given by God to the Church of the Jews, 
Est mater Ecclesia, & ubera ejus duo Testamenta divinarum Scripturarum. Aug. tract. 3. in Epist. Joh.  showing them what to believe, and how God would be worshipped: The new Testament containeth the books which treat of salvation already exhibited, and Christ already come in the flesh.  
All the books of the old Testament were written originally 
* Vt veterum librorum fides, de Hebraeis us. luminibus examinanda est, ita novorum veritas Greci sermonis norn●am desiderat. Augustinus.  in Hebrew, because they were committed unto the Hebrews, Rom. 3. 2. except what Daniel 
a From the fourth verse of the second Chapter of Daniel to the end of the seventh Chapter; and from the eighth verse of the fourth Chapter of Esaras unto the end of the seventh, the Chaldee Dialect is used.  and Ezra wrote in the Chaldee. The Jewish Church receiving them from God, kept them and delivered them to posterity. Many grave Authors hold, that the Hebrew was the first Tongue, and mother of all the rest; and it may probably be collected from the names of our first parents. It was called Hebrew (saith Erpenius) not from Heber of the posterity of Sem, as Josephus, Jerome, and others think, when it is manifest that he rather spoke Chaldee then Hebrew, because Abraham the Patriarch which drew his original from him was a Chaldean; but it was so called, saith Erpenius 
* Erpenius o● at, de ling. Ebr. dignitate. Some say the Hebrews were so called from Abraham's passing over Euphrat●s. id. ib. , (as all the Rabbins, Origen and others testify) from the Hebrews, which people arose from Canaan. It is honoured with the title of the holy Tongue (saith the same Erpenius) because the most holy God spoke it to his Prophets, delivered his holy will written in it to the Church; and because it is very probable from the opinion of great men, that holy men shall use it with God hereafter in Heaven, 
a Omnes libri Canonici v●teris Testamenti Ebraic● scripti fuerunt. Dantele & Ezra sunt quedam parts Chaldaicae, nempè quae ab iis ex publicis Annalibus & fastis regni desumptae fuerant, in quorum monarchia tum vive bant, ut obsenvavit doctissimus Iu●ius.  vide Buxtorfium de Linguae Hebraeae origine, Antiquitate & Sanctitate. There are many Hebraisms also in the new Testament, many words and phrases rather used according to the manner of the Hebrews then the Greeks; by which it is mavifest that the same Spirit was the Author of the old and new Testament. The knowledge of the Hebrew much conduceth to the learning of those famous Oriental Tongues, the Chaldee, Syriac, Arabic, and Aethiopicke, by reason of the great affinity which they have with their mother.  
The books of the old Testament may be divided several ways; in respect of the stile, some were written in prose, some in verse: in respect of time, some were written before their being taken captives into Babylon, as Samuel, Esay, H●sea, and many others; some in the Captivity 
b As Ezechiel; Daniel. Jerome hath followed this division of the Hebrews. , and some after, as Haggai, Zachary, Malachy. The Hebrews divide the Bible (ex instituto Esdrae) into three special parts: 1. The Law, the five Books of Moses. 2. The Prophets. 1. The former, Joshua, Judges, two books of Samuel. and two of the Kings. 2. The latter. 1. Greater, three. 2. Lesser, twelve.  
3. The Hagiographa, for want of a more special name, by which title all the rest are understood, and they are eleven 
* Both the Chronicles, the Psalms, Proverbs, Job, Ruth, Daniel, Ecclesiastes, Canticles, Lamentations, Hester, Ezra, and Nehemiah, counted for one book. . Our Saviour himself mentions this most ancient distinction, Luke 24. 44. calling all the rest of the books (besides the Law and Prophets,) Psalms. All the Scriptures of the old Testament (in other places) are comprised in the Law and Prophets Matth. 5. 17. & 7. 12. & 11. 13. & 20. 40. Acts 13. 15. & 24. 14. & 26. 22. & 28. 23. Rom. 3. 21. or Moses and the Prophets, Luke 24. 27. & 16. 29. or in the Scriptures of the Prophets, Rom. 16. 26. or the Prophet's alone, Luke 1. 70. & 24. 25, 27. Rom. 1. 2. Heb. 1. 1. the name Prophet being taken as it is given to every holy writer.  
The Jews, and the Ancient reckon 22 
* Joseph. contra Appion l. 1. Euseb. l. 3. c. 10. Some of the Jews reckon 24. See Sextus Senensis his Biblieth l. 1. sect. 2. Some 27.  Books in the old Testament, according to the number of the Letters of the Alphabet, for memory sake, Ruth being joined with the Book of Judges, and the Lamentations, being annexed to Jeremy their Author. Hebraeis sunt initiales & medianae literae 22, finales quinque. Quamobrem V. T. modo in 22. modo in 27. libros partiuntur.  
All the books of both Testaments are 66. 39 of the old, and 27 of the new Testament. Some would have Hugo Cardinal to be the first Author of that division of the Bible into Chapters, 
Waliherus in efficina Biblioa p 237.  which we now follow. No man put the verses in the Latin Bibles before Robert Stephen; 
As the Massorites reckoned all the words and letters, so some Christians all the verses of the Bible.  and for the new Testament, he performed that first, being 
a Henric: Steph. Lect. in Cancordant. Graec. N. T. Grotius de jure Belli. l. 1. c. 2. Rive●us, Isag. ad Script. sac. c. 29.  holpen by no Book, Greek or Latin. Vide Croii observat. in novum Testam. c. 7.  
This arithmetical distinction of Chapters which we have in our Bibles was not from the first authors. Of which that is an evident token, that in all the quotations which are read in the new Testament out of the old; there is not found any mention of the Chapter, which would not have been altogether omitted, if all the Bibles had then been distinguished by Chapters, as ours, 
b We are not too superstitiously to adhere to our late division. See Heinsius prolegom. ad exercit. Dr. Rainolds his Letter for the study of Divinity.  distinguishing of the Bible into Chapters and Verses, much helps the reader, but it sometimes obscures the sense. Dr Raynolds gives this counsel to young Students in the study of Divinity, that they first take their greatest travel with the help of some learned interpreter in understanding St john's Gospel, and the Epistle to the Romans, the sum of the new Testament, Esay the Prophet and the Psalms of David, the sum of the old, and in the rest they shall do well also, if in harder places they use the judgement of some godly writer, as Calvin and Peter Martyr who have written best on the most part of the old Testament.  
The Books of the old Testament are: 1. Legal. 2. Historical. 3. Poetical. 4. Prophetical.  
1. Legal (which the Hebrews call from the chief part Torah Deut. 31. 9 & 33. 4. the Grecians from the number Pentateuch) the five Books of Moses: 
Pentatenchum 〈◊〉 quinque volumin●bus dicitur: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●nim Graecis quinque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen vocatur, Ifid. l. 6.  Genesis, Exodus, Leviticus, Numbers, Deuteronomy; all written by Moses, (as it is commonly agreed) except the last Chapter in the end of Deuteronomy, concerning his death, written by Joshua. In which five Books are described the things done in the Church from the beginning of the world to the death of Moses. 
In Judaica Ecclesia, ●tsi summa fuerit omnium librorum veteris Testamenti, dignitas & autoritas, maxima tamen su●t quinque librorum Mosis. Rivetus.  The Sadduces (as some say) received no other Scripture but these five Books of Moses; therefore Christ, Matth. 23. 32. proves the resurrection of the dead, which they denied, out of the second Book of Moses; but Scultetus saith, that they rejected not the Prophets, l. 1. exercit. evang. c. 22.  
Anciently it was not the custom of holy writers to add Titles to what they had written, but either left their works altogether without Titles, or the first words were Titles, the Titles now in use, as Genesis, Exodus, were prefixed according to the arbitrement of men; and the like is to be thought of those before the historical books of the new Testament, as Matthew, Mark Luke, John.  
With the Hebrews the Titles of books are taken sometimes from the subject matter or argument, 
Spanhem Dub. Evangel. parte tertia Dab. 1.  as in the books of Judges, Ruth, Kings, Proverbs, and others of that kind; sometimes from the Authors or amanuensis rather, as in the books of Joshua and the Prophets; sometimes from the initial words with which the books begin, which Jerome follows. The Books of Moses are denominated from the initial words.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. in principie. i e. 
* Nomina h●rum quinque librorum ab Hebraeis sumuntur de primis verbis librorum, Graeci & Latini denominant hos libros à materia dequa agitur in principle librl. Bellarminus.  Genesis.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Haec nomina. h. e. Exodus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. & vocavit. h. e. Leviticus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. in deserto. i e. Numeri.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. verba. sive Deuteronomium.   
These are subdivided again into 
a See my Epistle to my Hebrew Critica sacra, and Thorndike of Religious Assemblies, Chap. 6. p. 175, 176.  54 Sections, that the reading of them may be finished in so many Sabbaths, which is signified Acts 15. 12.  
Junius, Ainsworth, and Amama, with Calvin, Cornelius a Lapide, and Piscator have done well on the Pentateuch.  
1. Genesis) in Hebrew Bereshith, the first word of the book, by the Septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which appellation the Latin Church retained, because it sets forth the first generation of things, Ch. 2. v. 4. and of Adam, or mankind, Gen. 5. 1. It consists of 50 Chapters, 
2308 saith Sixtus Senensis.  and contains a History of 2368 years from the creation of the world, to the death of Joseph.  
The best Expositors of this book are Mercer, River, Pareus, Caelvin, Peter Martyr on 40 Chapters, Willet, Ainsworth.  
Origen upon the Canticles, and Jerome 
* Hieron. in prologo in Ezech. & Epist. jam. l. 1. Epist. 32. Eustocbio. Mercer. praefat, in Gen. & Cantic. Vossius in Thesibus de creatione. Vide Estium ad Ezech. 40. v. 46.  upon Ezekiel say, that the Hebrews forbade those that had not attained to the age of the Priesthood, and judgement, viz. 30 years, to read in three books, for their profundity and difficulty; that is, the beginning of the world, which is contained in the three first Chapters of Genesis, the beginning and end of Ezekiel, since that treats of the Cherubins, and the Divine Majesty, this of the structure of the third Temple, and the Song of Songs, in which those things which ought to be understood of the Divine Author, are easily through youthful affection elsewhere drawn and wrested.  
This book of Genesis is not only profitable, but very necessary for doctrine; as Moses is the Prince, and as it were, Parent of Divines: so Genesis is the foundation and excellent compendium of all Divinity, propounding evidently the chief parts of it.  
2 Exodus) The second book of Moses is called in Hebrew Shemoth, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word the Latins have retained. It consists of 40 Chapters, and contains a History (say Junius and Tremelius) of 142 years, 
146 saith Senensis.  viz. from the death of Joseph even to the building of the Tabernacle.  
The best Expositors of it are Rivet, Willet, Calvin, Ainsworth.  
3 Leviticus) in Hebrew Vaiicra, 
Barbara Turcarum gens h●die Mosis doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensam, non aliter quam divinam veneratur, adeo ut etiam chartarum lacinias, quibus aliquid ejus foriè inscriptum sit, deosculetur. Pareus praefat. de libris Mosis. Evangelistae & Apostoli in nove Testamento, centies quinquagies & amplius in narrationibus & cencionibus suis Mosaic● Cononis authoritatem adducunt, ut suum cum Mose & Prophetis consensum comprobent. Id ib.  in Greek and Latin Leviticus, from the matter which it handleth, because it treats especially of the levitical Priesthood, and the levitical or Ceremonial Laws in it. It consists of 27 Chapters, and contains a History of one Month, viz. of the first, in the second year after their going out of Egypt.  
The best Expositors of it are Calvin, Ainswarth, and Willet.  
4 Numbers) in Hebrew Vaie dabber, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin Numeri, in English Numbers, because it begins with declaring the number of the people, and because many numberings are reckoned up in this book. It contains a History of 38 years, and consists of 36 Chapters.  
The best Expositors of it are Calvin, Attersoll, Ainsworth.  
5 Deuteronomy) in Hebrew Haddebarim, from the first words, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin retains, because it contains a second repetition of many necessary points of the Law. It consists of 34 Chapters, and contains a history of the two last months of the year. Some say concerning the 34 Ch. 10. that part of it was written by Ezra contemporary with Malachy.  
The best Expositors of it are Calvin, Ainsworth, Wolphius Cornelius a Lapide.  
2 Historical. 
The Hebrews divide the books into 4 Classes. The first is called Thorah that is, the law, containing the five Books of Moses. The second Nebii●n R●shonim, the Books of the former Prophet's, as Joshua, Judges, Samuel, Kings. The third Nebiius Acharovim, later Prophets, Esay, Jeremy, Ezekiel. And the lesser being 12. but one book. A Sepher Ketubim the Hagiographall books.   

1. Before the Captivity, Joshua, Judges, Ruth, Samuel, Kings.  
2 After the Captivity, both the Chronicles Ezra, Nehemiah.   
The sixth Book in the old Testament is called Joshua, because it contains a History of things done by Joshua the servant of Moses, which he by the will of God put in writing, it being all written by him, except some of the last Chapter, where mention is made of his death, and thought to be written by Samuel. It consists of 24 Chapters and contains a History of 18 years, viz. from the death of Moses even to the death of Joshua.  
The best Expositors of it are Masius and Serarius for Papists, Drusius and Lavater of Protestants.  
The seventh book is called Shophetim, 
It was written, as 'tis likely, by divers Prophets, Matth. 2 ult. Vide Bezam Bucer. & Calvin. in loc.  Judges, because it contains things done under the government of the 12 Judges. There is nothing certain of the author of this Book, though some would have Samuel: but he rather collected and compiled into one Volume what was written by many. It describes the state of the government of Israel from the death of Joshua even to the Priesthood of 
* Petrus Martyr in praefat. come. in lib. Judic. scribit, alios putare unumquenque judicem suorum temporum res gestas conscripsisse, quae postea Samuel (eorum monimenta cum difiecta essent) in unum quoddam corpus seu volumen cocgerit.  Eli. It consists of 21 ●●hapters, and contains a History of 299 years, say some; of 300 at least, saith Spanhemius.  
The best Expositors of it are Peter Martyr, Drusius, Lavater, Serrarius.  
The eighth is Ruth, the author of which book is unknown; many think it was written by Samuel, who added this as a part or conclusion of the book of Judges. It consists of four Chapters, and is an History concerning the marriage and posterity of Ruth.  
The best Expositors of it are Deusius, Wolphius, Lavater, Topsell.  
The ninth in order are the two books of Samuel, 
* The Authors of these Books of Samuel, are thought to be Samuel, Nathan, and Gad 1 Samuel of the first Book to the 25 Chapter, where his death is reheased, Nathan and Gad continued it. 1▪ Chron. 29. 29.  which contain in them an History of 120 y●eres. The first beginning an History of 80 years, of 40 under Eli, 1 Sam. 4. 18. and of 40 under Samuel and Saul, Acts. 13. 21. and consists of 31 Chapters. The second Book is a History of 40 years, even from the death of Saul to the end of David's Kingdom, and consists of 24 Chapters. These two Books in the Original have two several Titles: 
a They are called the first and second of Kings by the Greeks and Latins. They contain a large History of things done by Kings, the History of Samuel being praeposed. The ordinary gloss saith, he wrote a good part of the first Book. Scriptor h●rum librorum quatuor Hebraeorum eruditissimis creditur esse Jeremias. Sermonis forma non discrepat, Eum credibile est usum commentariis illis Nathanis & Cadiz Prophetarum, quorum mentio 1 Paral. 29. 29. Grotius.  The one is the first and second of Kings. the other the first and second of Samuel. The former Title it hath received as it stands in relation to the two next Books, and in opposition to that of Judges; for as in that Story the Regiment of Judges was described in one Book, so in this Story, of which these two are but one part, the Regiment of Kings is described: this is the reason of the first Title. The other likewise of the first and second of Samuel is given unto it, 1. Because there is very frequent mention made of Samuel therein, he being a principal subject of the first part thereof. 2. Because it continueth the narration so far, till the infallible truth of samuel's principal Prophecy (which seemed to remain in great doubtfulness, at least when he ended his days) was fully accomplished in establishing the Kingdom upon the person and family of David the son of Jesse.  
The best Expositors of both the samuel's, are Peter Martyr, Drusius; Willet also hath expounded them, but not so well as he hath other Books of Scripture.  
The tenth is the two Books of the Kings, in Hebrew Melachim, 
Because they reckon the first and second of Samuel also among those of the Kings. Esdras and Jeremiah are thought to be the authors of the Kings.  is Greek and Latin the third and fourth of the Kings, from the subject matter of them, because they relate the Acts of the Kings of Israel and Judah. This History was written by divers Prophets; but who digested it into one Volume is uncertain; many ascribe it unto Esdras. The first Book consists of 22 Chapters, and contains a History of 118 years. The second Book consists of 25 Chapters, and contains a History of 320 years.  
The best Expositors of both the Kings are Peter Martyr, and Gaspar Sanctius.  
The eleventh Book is the two Books of Chronicles, which is called Dibrei Hajamim, 
Munster rendered it, the books of Annals, Libri praeteritorum appellantur ab Hieronymo▪ Ab E●dra scriptos hos duos libros constans semper fuit apud Hebrae●s fama: qui bos libros vocant verba dierum: id est, excerpta ex regum diurnis. Grotius.  verba dierum, because in them the deeds of the Kings of Israel are particularly described. The greeks and Latins divide it into two; with the greeks it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum, because he summarily explains somethings either omitted, or not fully described in the Pentateuch, the books of Joshua, Judges, Samuel, and the Kings. Of the Latins liber Chronicorum, q. d. Chronologicum; which appellation Luther retains in the Dutch version of the Bible. There is nothing certain of the author of these Books, though Esdras be thought to be the author. The first Book consists of 29 Chapters, and contains a History of 2985 years, viz. from the creation of the world even to the Kingdom of Solomon. The second consists of 32 Chapters, and describes a History from the beginning of the Kingdom of Solomon, even to the return out of the captivity of Babylon.  
The best Expositor on both the Chronicles is Lavater.  
Twelfthly, 
Ezra signifieth an helper, Nehemiah a comforter.  the two Books of Ezra, they are counted for one Volume with the Hebrews; the greeks and Latins divide them into two Books, and assign the first to Ezra, the second to Nehemiah.  
Ezra was so called from the Author, which was a Scribe, most skilled in the law of God, as appears in the 7 Chap. 1, 6, & 11, verses.  
The best Expositors of it are Junius and Wolphius. Nehemiah) It is called by the Latines the second Book of Ezra, 
Nehemiah in English is a Comfort sent from God, to comfort his people in those troublesome times.  because the History begun by Ezra is continued in it; but usually Nehemiah because it was written by him, and also because it contains the re-edifying of the City of Jerusalem, caused by Nehemiah. It consists of 13 Chapters, and contains a History of 55 years, viz. from the 20 year of Artaxerxes to the Kingdom of the last Darius.  
The best Expositors of it are Wolphius and Pilkinton.  
The next Book is Esther, called in Hebrew the Volume of Esther. 
Nomen huic libro est à potiore persona. Martinius.  Many of the Jews think this Book was written by Mordechai, which those words in the 9 Chap. v. 20. & 23. seem to favour. 
LXX huic historiae somnium quoddam Mardochaei praemittunt quod non est in Hebraeo. Grotius. Drusius Animad. l. 2. c. 34.  Isidore saith, Esdras is thought to have written Esther, but some say it was composed after by another; Moses Camius saith it was written by the men of the great Synagogue. Philo Judaeus saith, Joachim a Priest of the Hebrews, son of the height Priest, was the composer of it, and that he did it at the entreaty of Mordecai the Jew. It consists of ten Chapters, and contains a History of 10, or (as others will) of 20 
* Martinius.  years, concerning the preservation of the Church of the Jews in Persia by Hester.  
Drusius, Serrarius and Merlin have done well on this Book.  
3. Poetical.  
Job, Psalms, 
Grotius reckons the Lamentations among the Poetical books.  Proverbs, Ecclesiastes, Canticles; to which some add the Lamentations. Those parts of Scripture which set forth strongest affections, are composed in verse: as those holy flames of Spiritual love between Christ and his Spouse in the Canticles of Solomon. The triumphant joy of Deborah, after deliverance from Sisera's Army: 
Mr. caryl on Job 3. v. 2. p. 334.  of Moses and Miriam after the destruction of Pharaoh: the afflicting sorrows of Hezekiah in his sickness; and the Lamentations of Jeremy for the captivity of the Jews: The Book of Psalms is as it were a throng of all affections, Love, joy, sorrow, fear, hope, anger, zeal, every passion acting a part, and wound up in the highest st●●ines by the Spirit of God, breathing Poetical eloquence into the heavenly Prophet. So the Book of I b, whose subject is sorrow, hath a composure answerable to the matter. Pa●lion hath most scope in Verse, and is freest when tied up in numbers.  
Job) There is great varieiy of judgement about the Author and Penman of this Book; 
Singula in eo verba plena sunt sensibus. H●eron.  some say it was one of the Prophets, but they know not who; some ascribe it to Solomon, some to Elihu, 
Quis libri scriptor fuit incertum est, nec nisi levissim● conjecturis nititur, quiequid. de ea dici potest B●za vid Grotium.  many to Moses; Hugo Cardinal, Suidas, and Pineda conceive that Job himself was the author of this book, and it is thus proved, because when any Book is inscribed by the name of any person, and there appears no urgent reason, wherefor it could not be written by him, such a person is to be thought the author, and not the matter of the Book, as is manifest in the Book of Joshua and those of the greater and lesser Prophets▪ 
Waltherus in Offiecina Biblica & Ludou. de Tena Isag. ad totam Sac. Script. The Apostle, 1 Cor. 3. 19 proves it to be of divine authority.  The arabical speeches with which it abounds, note that it was written by some man living near Arabia, as Job did Neither doth it hinder, that Job 
* Ch. 1. v. 1●. A●te legem datomsto u●sse sa●●s inde videtur constare, quod vir ●b justitiam atque pietatem incomparabil 〈◊〉, victimas, fi iorum nomine, toties obtulerit. Seldenus de jure naturali. Vide plura ibid. opud Clarissim●m, Selderum de jure naturali & Gentium l. 2. c. 7 Est li●er iste Jobi omnium Sacrorum librerum 〈◊〉, ut qui n●n m●do Theologum, verum ettam Hebraeae, Chaldai●aeque linguae, Poetices, Dialectices, Rhetorices, Astr●omiae, Physices, denique bene peritum interpretem requirat, Beza in epist, ad exposit. Merc.  speaks of himself in the third person, for Canonical writers are wont to do this out of modesty, Num. 12. 3. John 21. 24.  
It is conceived to be the first piece of Scripture that was written, if Moses wrote it, it is probable that he wrote it before the deliverance of the people of Israel out of Egypt, while he was in Midian. The main and principal subject of this book is contained in 34 Psal 19 Many are the afflictions of the righteous, but the Lord delivereth him out of all. We may divide the Book into three parts, and so it sets forth:  
1. Jobs happy condition, both in regard of externals, and internals, in the first five verses.  
2. Jobs fall, his calamity, from that to the seventh verse of the 42 Chapter.  
3. Jobs restitution, or restoring, from thence to the end.  
Beza, Mercer, and Pineda, have well expounded it.  
The Psalms are called in the Hebrew Sepher Tehillim, 
Liber Psalmorum complectitur quicquid utile est in omnibus Scriptures: haec sacra poesis est elegantissima Legis Prophetarumque Epitome sola brevitate & numero à reliquis discrepans, cum commune promtuarium earum omnium est, quae nobis necessaria sunt. Tremel & lun.  a book of divine praises, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called from a Mu●call instrument, which name the Latins have retained. It contains sacred Songs to be fitted for every condition both of the Church and members. It is called in the new Testament, the Book of Psalms, Luke 20. 42. & 24 44. Acts 1. 20. No books in the old Testament are oftener cited in the new, then Esay and the Psalms; that 60 times, this 64.  
They are in all 150, in Greek 151. Austin and chrysostom ascribe them all to David as the Author, so do Theophylact, Ludo vicus de Tena. Some think that after the Captivity Esdras collected these Psalms, dispersed here and there, into one Volume. There are ten Authors whose names are put in the Titles of the Psalms, viz. David, Solomon, Moses, Asaph, Etham, Eman, Jeduthun, and the three sons of Corah. Odae istae Davidis dicuntur, quod is multas veteres collegerit, multas ipse Psallendi sciens, 
Opus omni laude majus, & universae sapientiae divinae atque, humanae exiguum quidem, sed eo etiam nobilius, atque admirabilius compendium: ea sermonis elegantia, numerorum & harmoniae suavitate, sententiarum erudition & gravitate, ut nihil majus dici possit. E●penius or at dealing. Ebr. dignitate.  addiderit, aut per homines idoneos addi fecerit. Grotius.  
The Hebrews divide the Psames into five Books or parts. The first Book hath the first 41 Psalms; the second 31, from 42 to 73; the third 17, from 73 to 90; the fourth 17, from 90 even to 107; the fifth 43, from the 107 to 150.  
Vide Genebr. in Psal. 1. v. a. 1. Tituli sunt Psalmoeum claves, the Titles are Keys as it were of the Psalms, saith Jerome.  
The best Expositors on the Psalms are Musculus, Mollerus, Muis, Calvin.  
The Scripture is the choicest book; the Psalms the choicest piece of Scripture, and the 119 Psalm the choicest part of the Psalms. Among 176 verses in that Psalm there are scarce four or five at most wherein there is not some commendation of the word.  
Proverbs) The book of Proverbs is compared to a great heap of Gold rings, rich and orient severally, and every one shining with a distinst 
* Mr. Bolton on Prov. 18 14. Sententiae, verba, sive dicta graviter & paveis concinnata, quae in omnium anim● haerere, & inore versari debent, denique speculum esse totius vitae & administrationis nostrae. Junius. What special pretogatives this Book hath above the rest of Canonical Books, see M Cawdrey on Prov. 29. 8.  sense by itself: but other contexts of holy Writ, to Gold chains, so enterwoven and linked together; that they must be enlightened and receive mutual illustration one from another.  
It consists of 31 Chapters; it was written by Saomon; saith Austin, 17 Ch. of his 20 book de oivitate Dei; and Josephus in the 8th Book and 2d Chapter of his Jewish Antiquities; and it is proved, 1 Kings 432. though there indeed it is said only, he spoke them, yet it is likely also he wrote them. Prov. 1. 1. they are called the Proverbs of Solomon. It is a Treatise of Christian manners, touching piety toward God, and justice toward our neighbours.  
The best Expositors on it, are Mercer, Cartwright, Dod, Lavater. Graece dieitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat, & quia ex comparationibus curtatis plerumque fiebaut Proverbia, inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grotius.  
Ecclesiastes) in Hebrew 
* Quòd in eum librum collectae sunt omnes lcientiae: vet quòd sapientia Sal●nonis hic homines congreget ad ipsam audendiam. M●rtinius. The Proverb were Salomon's Ethics. Ecclesiastes his Physics. Canticles his Metaphysics. Proverb●a Scripta sunt potissimum pro atate juvenil●, Ecclesiastes pro virili, Conticum pro sen●li.  Coheleth, the feminine hath respect either to wisdom or to the soul, the nobler part.  
The Author of this book was Solomon, who either at his Table, or in his familiar conference propounded these doctrines to his Courtiers, as may be collected out of 1 Kings 10. 8. Many of the Hebrews say, that this Book was written by Solomon to testify his repentance of his ill led life.  
It consists of twelve Chapters. The sum and scope of the whole Book is explained in the last Chapter, viz that all things in the world are vain; therefore that nothing is more profitable and necessary then to fear God and keep his Commandments. The principal parts of it are two: The first concerning the vanity of humane matters and studies in the world, the latter of the stability and profit of godliness and the fear of God.  
The best Expositors on it are Mercer, Cartwright, Mr Pemble, Granger.  
Canticles are called in Hebrew Shirha Shirim, by the Latins Cantica 
* Id est, summum & praestantiss●mum vide Gen. 9 25. Est autem haec generalis totius libri inscriptio, libri argumentum scriptorem que expenens. Argumenium est epithalamium excel n●issimum sive connubiale Canticum, quo Schel●●o decant●vit sacram illam augustissimam, & bea●issimam desponsationem conjunctionemque, Christi cum Ecclesia. Junius.  Cantieorum, The Song of Songs, that is, a most excellent Song, the Hebrews having no Superlatives. Solomon was the Author of it, 1 Kings 4. 32. Many of the Ancients refer it to the spiritual marriage between Christ and the Church, or every faithful soul. It consists of eight Chapters, and perpetual Dialogues.  
The Jews had this Book in such reverence and account, that before thirty years of age none would study it.  
The best Expositors are Mercer, Brightman, Ainsworth, Dr Gouge.  
This Book which treats of that Spiritual and Heavenly fellowship the sanctified soul hath with Christ, cannot be throughly understood in the true life of it, but by those that are Sanctified.  
4. Prophetical.  

The 

Greater Prophets 4.  
Lesser Prophets 12. 

Esay, Jeremy, Ezechiel, Daniel.  
Hosea, Joel, Amos, Obadiah, Jonah,  
Micah, Nahum Habbakuk, Zephany  
Haggai, Zachary Malachy.       
Grotius order them thus: Hosea, Joel, Amos, Obadiah Jona, Esay, Micha, Nahum, Habbacuc, Zephany, Daniel, Jeremy, Ezechiel, Haggai, Zachary, Malachy.  
They are called Prophetical Books, because they were written by Prophets, by God's Commandment; Prophets were distinguished by the Temples, some were Prophetae priores, those of the first Temple; other Posteriores, of the latter Temple.  
Esay) Is placed first, not because he is more Ancient than all the rest; for some say that Jonah 
* Learned men conclude from 2 King. 13. 15. that Jonah prophesied first of all the 16, Prophets. Doctor Hill in a Sermon on the Lord of Hosts.  and Amos were before him in time, others that Hosea was before him, for Isays beginning was in the days of Vzziah. Now Hosea was in the days of Jerobeam, and Jeroboam was before Vzziah. This Master Burrouhs saith is one reason, why though he intends to go over the whole prophetical Books, yet he rather pitcheth upon Hosea first, because indeed he was the first Prophet, but Isay 
a Jeshagneia, quasi dicas, Salua Domini vel dei, quòd prae caeteris plenus fit vivificarum consolationum. Non tam Prophe●a dicendus fit, quam Evangelista. Hieron. praesat in Isaiam. Quicquid de physicis, Ethicis, Logicis, & quioquid de sanctarum scripturarum mysteriis potest humana lingua, & martalium Sensus accipere, complexus est summaprae caeteris Prophetis venustate sermonis, & urbanae dicti●nis elegantiâ. Hieronymus.  was rather set first for the Dignity of the Prophetical Oracles which he explains, and because his prophecy is longer than all the rest. He is eloquent in his speech, being a Noble man therefore the translation can hardly express his elegancy. He brings so many and such evident Testimonies of the coming, incarnation, miracles, preaching, life, passion, death and resurrection of Christ, that he seems rather to write a History of things past, then to prophesy of things to come, and one calls him the fifth Evangelist. Hence (saith Senensis) our Lord Jesus Christ made choice of this among all the Prophets, first of all to read publicly, and expound in the Synagogue of his own Country; and in the new Testament, he is oftener cited, than all the rest of the Prophets. He began to Prophesy in the year 3160 seven hundred years before Christ was borne, Vzziah the King of Judah yet reigning, and came to the last times of Hezekiah, Isay 1. 1. and 39 3. therefore he was almost contemporary with Hosea, Ames, and Micha, and finished the course of his life under four Kings of Judath, viz. Vzziah, Jathan, Achaz, and Hezehiab; The Hebrews say he was of the Blood Royal, and that he was sawed to death with a wooden Saw by Manasseth, an Idolatrous King, after he taught 60 years. His Prophecy consists of 66 Chapters.  
The best Expositors of it are Calvin, Scultetus, Forerius, M●llerus.  
Jeremy,) 
Lodou. de Tena. Jirmijah celsitudo, vel excel sus Domini, quo● m●gnalia dei animo magno atque forti docuerit. Or Ramah lah, the reject of the Lord, so he was in regard of his condition.  This Book was always esteemed as Canonical, and written by Jeremy. He prophesied under Josiah, Jehoahaz, Joachim, and Zedekiah. His prophecy consists of 52. Chapters.  
He prophesied partly in the Land of Judea, and partly in the Land of Egypt. In the Land of Judea he prophesied 41. years, and afterward 4. years in Egypt. See Jackson on Jer. 7. 16. p. 4. 5.  
The best expositors of it are Bullinger, Polanus. Lamentations; It is called in Hebrew Echa, 1. quomodo, because it begins with this word; the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest, lamentationes vel fletus for the Subject or matter of it. It contains sad and mourning complaints of the State of the Commonwealth of Israel, into which it fell after the death of Josiah; it consists of five Chapters. 
Jer. 14. ● 7. and 31. 17.  Jeremy is thought to be Author of it.  
The best expositors of it are P. Martyr, Udall.  
Ezechiel) 
b Jechezkel fortitudo sive robur Dei-Stylus ejus nec satis disertus; nec admodum rust●●● est, sed ex utr●que temperatus Senensis.  signifieth the strength of God, or one strengthened by God. He prophesied at the same time with Jeremy. Ezechiel in the City of Babylon; Jeremy at Jerusalem. It consists of 48. Chapters.  
The best expositors of it are Junius, Polanus, and Villalpandas  
This Prophecy is full of Majesty, obscurity, and difficulty. Calvin spent his last breath on this Prophet.  
Daniel) 
* Dèi judicium, adcujus exactam cognitionem necessaria est multiplex Chaldaeorum, Graecorum, & Latinorum historia. Hieronymus, Broughton on 1 Dan. 4 Danielem Hebraei Prophetis non adscribunt, non magis quam Davidem, non quòd nòn multa eximia praedixerint, sed quia vitae genus propheticum non sectabantur, sed alter rex e●rat. alter satrapa. In Graeco codice pracedunt Prophet● minores, sequuntur majores, & in his Dan●el. Grotius.  He wrote his prophecy after the Captivity, Chap. 1. 21. and 10. 1. while the visions are general, and not dangerous to the Jews, Daniel writeth in the Syriac tongue general over the East, from Chap. 1. v. 4. to the 8. Chapter.  
But when the oppressors are named, Medes and the Jews plainly described to be the people, whom God defendeth, then in the 8. Chapter, and all after he writeth in Hebrew, and hath a Commandment to keep close to the plain exposition in Chapter 12. 4. Some reckon Daniel among the Prophets, but the Jews place it among the Hagiographa. It consists of 12. Chapters, the six first of which contain matters Historical, the six last Prophetical.  
The best Expositors of it are Polanus, Junius, Willet, Broughton, Huit.  
The Latins give the first place to the greater Prophets, the greeks to the lesser, because there are many among them, very Antient. Gratius.  
The 12. lesser Prophets are so called, because their writings are briefer than the four first greater; the Hebrews have them all in one Book; the later Prophets spoke more plainly, precisely, and distinctly, touching the coming of the Messiah, than the former. Daneus, Gualther, Ribera, Tarnovius, and Drusius have done best on all the small Prophets; Mercer, and lively have done well on the five first of them. The Hebrews thus place them. Hosea, Amos, Micha, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephanie, Haggai, Zecharie, Malachi.  
Hosea) 
* In the order of the 12. Prophets all give the chief place to Hosea, he Hebrews make Joel the next to it, Amos the third Ob●di. the 4th Jonah the 5th Michab the 6th Nahum the 7th Hab. the 8th Zeph. the 9th Hag. the 10th Zach. the 11th Mal. the 12th But the Septuag. Interpreters make Amos the next to Hoseah, Michah, the third, Joel the fourth, Obadiah the fifth, Jonah the sixth, the seventh Nahum, the eighth Habacuc, the ninth Zephany, the tenth, Hag. the eleventh, Zach. the 12. Malachi, Drus. observ. S●c. 1. 5. c. 24.  Is the first among them, whose Prophecy although it consist of more Chapters than Daniel, yet the other is more prolix. Hosheang noteth Salvator Saviour, he is therefore so called, because he published Salvation to the house of Judah, and spoke of the Saviour of the world, and was a Type of Christ our Saviour; He Prophesied before the Babylonish Captivity; in the time of King Jeroboam, under four Kings of Judah, Vzziah, jothan, Achaz, and Hezekiah, and was contemporary (as some say) with Jonah▪ 2 King. 14. 26. Isay Is. 1. 1. Amos 1. 1. and Micha. 1. 1. all which prophesied destruction to the Kingdom of Israel: It consists of 14 Chapters. The best Expositors of it are Zanchius, Tremelius, Pareus, Rivet, & lively. Diu vixi Osee, & Prophetam egit, ●ut volunt Hebraei, per annos 90 ita multos habuit Prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Isaiam joelem, Amosum, Abdiam, jovam, Michaeam, ut notat Hieronymus. Joel, he prophesied in the time of Hezeohia. it consists of three Chapters, which contain partly exhortation to repentance; and partly comfort to the penitent. Daneus, Pareus, 
Gnamosonus, because he is a vehement Prophet which denounceth a hard burden, that it, most grievous punishment to the people for their impiety.  Drusius, and lively are the best Expositors of it.  
Amos) Of a Shepherd he was made a Prophet, 1 Chap. 1. v. and 7. 14. He was contemporary to Isay, and Hosea. He prophesied to the Kingdom of Israel or the ten Tribes, 1. 1. and 3. 1. and 4. 1. and 5. 1. He utters a few things concerning the Kingdom of Judah, 2. 4. and 6. 1. It consists of nine Chapters, Daneus, Pareus, lively, and Drusius are the best Interpreters of it; Doctor Benfield hath done well on two Chapters.  
Obadiah 
* Gnabadeiah servus dei, a Minister of God. Jeremy 49 Chapter and Ezek 25. taken many things out of this prophecy. ) He was almost contemporary to Jeremy. It is but one Chapter. Doctor Rainolds hath well expounded this prophecy. The destruction of the Enemies of the Church is handled in the 16. first verses, the Salvation thereof by the Ministry of Pastors in the five last.  
Jonah 
a Columba, quomodo dictus videtur a mansuetudine & facilitate morum. Ionas ordine quintus numeratur inter duodecim prophetas qui minores vocantur; tempore veò illis omnibus prior & antiquior fuit. ld 2. Regum. 14. 25. liquet, ex eo quod de pace & salute Israelitarum sub Jeroboamo fueuram vaticin●tus est, antequam calamitosam eorum captivitatem denunciasset Oseas & Amos, cum Esaia. Itaque temporis ratione eum primo loco collocari oportuit. Livelius in Annorat. in Jon.  He prophesied in the time of Jeroboam, 2 King. 14. 25. Jerome proves by the authority of the Hebrews that he was contemporary with Hosea and Amos. It consists of four Chapters. Abbots, and King have both commented well in English on this prophecy.  
Micah) Humiliatus sic dictus Propheta ab insigni & miranda humilitate. He prophesied in the times of jotham, Achaz, and Hezechiah Kings of Judah, as appears by the inscription, Ch. 1. v. 1. and was almost contemporary with Isay, with whom he agreeth in many things. He exceeds all the Prophets in this one thing, that he determines the place of Christ's Birth 5. Chap. 2. v.  
It consists of 7. Chapters. Daneus and Chythrae●s have done well on it.  
Nahum 
b Nomen Hebraeum Nacum significat & paenitentiae Doctorem & consolatorem, quo utroque mu●ere is desu●stus est, illo erga Ninevitas hoc ●rga ludaeos. walther●s in officira a Biblica. ) It is probable that he lived before the Babylonish captivity, and was contemporary to Micha, but 90 years after Jonah. It consists of three Chapters, which contain both a prediction of the destruction of the Assyrians, Ch. 1. and also an Explication of the causes of it Chap. 2. and 3.  
Daneus is the best Expositor of this Book: The Hebrews think that both Nahum, and Hibacuc wrote in the times of Manasseth. Both the order in which these books were Anciently placed, and the things themselves which are contained in their writings do intimate as much. Grotius.  
Habacue, Luctator.  
It is probable that he lived about Jeremy's time, or a little before. It consists of three Chapters. Grineus and Daneus, have done well on him.  
Zephanie 
* Tsphaneiah, Secretarius vel Speculator Domini. ) He prophesied in the times of Josiah King of Judah, and was contemporary to Jeremy. He prophesieth especially of the overthrow of the Kingdom of Judah. It consists of three Chapters. Daneus hath done well on this prophecy.  
Haggai 
a He excites and earnestly exhorts the people to the restoring of the Temple. ) Chag signifieth a Feast in Hebrew, his name signifieth Festivus & laetus, aut festum celebrans vel diligens, quòd templi Hierosolymitani aedificationem post Captivitatem maximè urserit.  
He began to prophesy after the Babylonish captivity in the second year of Darius, King of Persia, Esd. 5. 1. Hag. 1. 1. Grineus and Daneus have done well on this.  
Zacharie 
* Zechareiah memoria Domini, fortassis quia pe●ipsum Deus sui memoriam populo suo refricare volaerit, & testarise ipsum quoque meminisse ejusdem, aut quia & ipse Domino charus extitit, & quasi in recen●i memoria. ) He prophesied after the Babylonish captivity, and followed Haggai within two months; he handleth the same subject; it consists of 14. Chapters. His Book is more large, and obscure then any of the 12. Prophets; Daneus hath done well on the whole and Master Pemble. on 9 Chapters.  
Malachi) Nuncius seu Angelus meus Mal. 4. 4. 5. He was the last Prophet of the old Testament. See Grotius of him. Tertull. calls him the limit & landmark of both Testaments, limbs inter vetus & novum Testamentum. It consists of four Chapters, Daneus, and Polanus, and Stock have commented well on this Book.  
So much concerning the several Books of the old Testament   

CHAP. IU.  
THe new Canon is that which the Christian Church hath had written in Greek, from the time of Christ and his Apostles, and it summarily contains the word published by Christ, and his righteous acts.  
The History of which is in the four Books of the Evangelists, the examples in the Acts of the Apostles, the exposition in the 21. Epistles, and lastly the prophecy in the Revelation.  
All the Books of the new Testament, were written in Greek 
a Lingua Graeca tunc temporis in orbe tertarum maxime erat communis, quam tamen ob Ebraismorum mixturam eruditi Hellenisticam, quod ea Judaei Hellenistae uterentur vocare amant Amama Antibarb. Bib. l. 1 C. 1. vide Salmasium de Hellenistica.  for divers reasons.  
First, because that tongue in the time of Chest and his Apostles was the most excellent of all, among the Languages of the Gentiles.  
Secondly, because it was then most Common, as Latin is now. Tully shows orat 
* Walterus in officina Biblica. Graeca leguntur in ominibus ferè gentibus, Latina suis finibus exiguis sauè continentur.  pro Archia poeta, how far the Greek Tongue spread.  
Thirdly, because in this tongue all the Philosophy, and Sciences of the Gentiles were written. The Greek tongue by the writing of Philosophers, Orators, Historians and Poets, was fraught with the best learning, which Heathenism afforded.  
It came to pass by the singular providence of God, that this Testament was written in one tongue only; for what Nation else would have yielded to another, that the Scriptures in their tongue were authentic, and so the seeds of debate might have been sown amongst them. All almost agree in this, 
Rivet Isagog. ad Scrip. Sac. C. 8.  that all the Books of the new Testament were written in the Greek tongue; it is only doubted concerning three of them, the Gospel of Matthew, Mark, and the Epistle to the Hebrews, many affirm that the Gospel of Matthew, was written by Matthew in Hebrew or rather in Syriac, the Language used by Hebrews in the time of Christ and his Apostles; that the Epistle to the Hebrews was written in Hebrew, & Mark in Latin.  
It is certain, that the Primitive Church from the first times, used the Gospel of Matthew written in Greek 
* Memorabilis est de lingua, qua evangelium Matthaei ab ipso conscriptum est, controversia. quidam enim Hebraeam, alii Gr●cam esse contendunt. Ac prior quidem sementia, si plurium auctorum c●nsensum specten●, r●mas obtinet, sin verò rei veritatem, posterior ampl●ctenda, u● examen de, monstrabi●. Gomarus de Evangelio Matthaei. Casetanus initio suorum commentariorum 〈…〉 Evangelium Matibaei non fuisse scriptum Hebraicè argumento non impto ab interpretatione vocu● Hebraicarum, ut capite primo Emanuel, quod est si interpreteris, nobiscum Deus Matth. C. 27. 46. non poterat. N. Hebraica iditio ●ic interpretari.  and counted it authentical. If any one say that the Latin Edition of Mark, in the vulgar is not a version, but the first Copy, he may easily be refuted from the uniform stile in it with other Latin Gospels, and it will appear to any Reader, that the Gospel of Mark, which the Roman Church useth, is later than the Greek, and that the Latin was made from it. For the Epistle to the Hebrews, though many among the Ancient, thought it was written in Hebrew, yet all agree that the Greek Edition was in use thence from the first times of the Church. Glassias saith Matthew wrote his Gospel first in Greek, for his stile agrees with Mark. Writers acknowledge that there is an Ancient Hebrew Copy of Matthew, but upon good ground deny that it is the original truth, for besides that by; received Tradition, it is held otherwise, Matth. 1. 23. and other such like places do evince it; for why should he writing in Hebrew, interpret Hebrew words, to them which understand that Language? Hieron. in quatuor Evangelia, and Salmasius, hold that Matthew was written in Hebrew, Evangelium Matthaei Hebraicè ab auctore scriptum esse, nemo non veterum tradidit. Hebraeum illud Syriacum esse, quod in usu tunc temporis in Judaea fuit, Hieronymus docet, qui Evangelium Matthaei scriptum fuisse testatur Chaldaic● Syroque Sermone. Salmas. de Hellenistica. Erasmus, Cajetane, Calvin, Junius, Whitaker, Gomarus, Causabone, Gerhard, deny that Matthew was written in Hebrew. Chamier de Canone l. 12. c. 1. saith we have the new Testament in Greek; for although some contend that the Gospel of Matthew and the Epistle to the Hebrews was written in Hebrew; yet (saith he) it is very uncertain, and so propius falso. I think (saith Rivet 
a In Exod. 24. v. 8. ) that the Epistle to the Hebrews was written in Greek, a tongue than most common, and which was used by many Hebrews, which were called Hellenists.  
That Mark 
* Sixtus Senensis saith Expressly that Mark wrote in Greek Bibl. Sanct. l. 1.  should be written in Latin originally is improbable; many of the reasons alleged to prove that Matthew was not written in Hebrew are of force here also; the Jews at that time of the writing of the new Testament did speak Syriac 
d Lingua Syriaca Servatori nostro, & Apostolis vernacula suit. de dieuv●de Whitakeri controversiam primam de Scriptur●s quaestionis secundae Capite quinto. Cum legimus in Actibus Apostolorum P●ulum allocu●um esse Judaeos cap. ●1. 40. lingua Hebraea, intelligendum est de Hebraica lingua, quae tunc inusu erat apud Judaeos, id est Syriaca. Name & Dominus noster ea usus est, ut apparet ex omibus locis Evangeliorum, in quibus aliquid prolocutus est lingua vernacula, Salmasi●● de Hellenistica ad quartam quaestionem.  and not Hebrew, which language is mixed consisting of Hebrew, and Chaldee; therefore (saith Whitaker) it is more probable that Matthew, and he which wrote the Epistle to the Hebrews wrote in Greek, because the Greek tongue was not unknown to the Jews, which were Hellenists Act. 6. 1. and other Apostles wrote in Greek which wrote peculiarly to the Jews, as JAmes and Peter. Matthaeum Hebraicè scripsisse convenit inter antiquos. Citat Irenaeum, Origenem, Athanasium, Epiphanium, Chrysostomum, Hieronymum, Vossius de genere Christi dissertat. Scripsit Haebraea lingua quiae praecipuè Judoeorum, quos viva voce hactenus docuisset, haberet rationem. Id. ibid. vide Grotium in libros Evangel. It was needful that the Gospel should be written by many. First, for the certainty. Secondly, for the perfection of it.  
Amongst all the Evangelists, there is a General agreement, and a special difference; they all agree in the main scope and Subject, Christ; they differ in the special argument and order. All describe the life of Christ, some more largely, some more briefly, some more loftily, some more plainly, yet because all were inspired by the same Spirit, they all have equal authority. The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of truth; for had they conspired all together to have deceived the world, they would in all things have more fully agreed.  
The doctrine of the Covenant of grace is more plainly expounded; the will of God, and way to salvation more plentifully set down in the new Testament, than ever it was in the days of Moses or the Prophets; and in these books of the new Testament all things are so established as to continue to the end, so that we must not look for any new revelation.  
All these Books we receive as Canonical, because they are divine for matter and form, divinely inspired by God, sanctified and given to the Church for their direction, written by the Apostles or Apostolical men, sweetly consenting with other parts of holy Scripture, and with themselves; received always by the greatest part of the Church of God. They were written after the death of Christ, by the direction of the holy Ghost; the Apostles by lively voice first preached, because it was needful that the doctrine of the Gospel should by their preaching, as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles, and allowed by the assent of believers generally before it was committed to writing, that we might be assured of the certainty of those things which were written.  
These books are acknowledged Canonical both by us and the Papists; so that touching this matter there is no controversy between us and them.  
The Epistles 
* Sunt sane in eo, quo nunc utimur, volumine libri aliquor non ab initio pariter recepti, ut Petri altera, ea quae Jacobi est, & Judae, duae sub nomine Johannis presbyteri, Apocalypsts & ad Hebraeos epistola: sed ita tam●n ut à multis Ecclesiis s●●tagniti. Grotius, lib. 3. de verit. Relig. Christ. p. 143. vide plura ibid. The Book of Esther and Canticles were doubted of by some▪ Vide Bellarminum de verbo Dei. l. 1. c. 17, 18, 19  doubted of by some for a while, were first, the Epistle to the Hebrews, the Epistle of JAmes, the second Epistle of Peter, the second and third Epistles of John, the Epistle of Judas, and the Revelation; of which I shall treat more when I come to handle the books of the new Testament particularly.  
The story of the woman taken in adultery hath met with very much opposition. 
John 8.  See Gregory's preface to his notes upon some passages of Scripture. Crojus defends 
* Vide Calvinum in loc. & Chamieri tomum primum, l. 12. c. 7.  the truth of it, Observat. in nov. Testam. c. 17. Vide Seldeni uxorem Ebraicam, c. 11.  
The inscriptions and titles prefixed before the Epistles are no part of holy Scripture written by the Apostles, but added to the Epistles by some others.  
The Subscriptions and Postscrips also of divers books are false, 
Saepe falsissimae sunt Epistolarum Paul●arum subscriptiones. Capellus.  counterfeit, and erroneous; not written by the Apostles, but added afterward by the Scribes which copied out the Epistles.  
The subscriptions 
a Vide Scultetum & Bezam.  of the latter Epistle to Timothy, and also to Titus are supposititious; they are neither found in the Syriac nor in all Greek copies, 
* Timothy is expressly by the Apostle called an Evangelist, 2 Tim. 4. 5. therefore Titus having the same charge in ●rete as he had in Ephesus, they were both Evangelists. Cartw. on the Title of the Epistle to the Romans. See him also on the Title of the first Epistle to Timothy.  nor yet in the vulgar Latin translation; these additions were made some 100 years after the Apostles.  
The Canonical Books of the new Testament are either Historical, Doctrinal, or Prophetical.  
1. Historical, 
* We call them Historical in which is contained an Historical natration of things done: for although in them there be many things pertaining to doctrine, yet the chiefest thread and scope of the speech containeth a narration of an History done, hence they are called Historical.  containing matters of fact, the history of  
1. Christ exhibited in the four Evangelists or Gospels, as they are styled by God himself, Mark 1. 1. Matthew, Mark, Luke, and John, so called because they contain a message of joy and gladness. They all treat of one subject, Christ Jesus incarnate; most true Historians, Luke 1. 2. John 21. 24.  
2. His Apostles, in the Acts written by Luke, thirty years after Christ's ascension, so termed of the principal subject of the History, though the acts of others not Apostles, are there recorded.  
Dogmatic or Doctrinal, such as were written by the Apostles for the instruction of the Church of God in faith and manners, commonly called Epistles, and that by warrant of the Scriptures, 1 Thess. 5. 27. 2 Pet. 3. 1. 16. because they were sent to them who had already received and professed the Gospel of God. These are 21. written.  

1. By Paul 

1. To whole Churches, 

To the 

Romans,  
Corinthians,  
Galathians,  
Ephesians,  
Philippians,  
Colossians,  
Thessalonians.     

1. Gentiles,  
2. Jews. To the Hebrews.    
2. To particular persons, 

1. Timothy.  
2. Titus.  
3. Philemon.      
2. JAmes, one.  
3. Peter, two.  
4. John, three.  
5. Judas, one.   
3. Prophetical, wherein under certain resemblances, the state of the Church of Christ till the end of the wolrd, from the time of John the Evangelist, is most truly and wonderfully described, and receiveth its name Apoealyps of the Argument.  
Beza, 
Ex Lutheran● satis commendari nequit Harmonia à Chemnitio ad stuporem usque dexterrimè caepta, à Lysero fideliter continuata, & à Gerhardo dexteritate & fideluate pari consummata; ex Po●ificiis, Jansenius; ex Calvinianis Calvinus, Waltheri officina Biblic.  Piscator, Calvin, Erasmus, have do●e well on all the new Testament. Of the Papists Jansenius hath done well on the harmony; of the Lutherans, Chemnitus and Gerhard; of the Protestants, Calvin. Maldonate & de Dieu, Cameron Scultetus and Grotius have done well likewise on the Evangelists.  
Matthew and John were Apostle of the twelve; Mark and Luke Evangelists. Apostles is a name of office or dignity. It notes one sent from another with command; in special certain famous Ambassadors of Christ. The Evangelists accompanied the Apostles in preaching the Gospel.  
Matthew) There was never any in the Church which doubted of its authority. Some say he wrote in Hebrew, but that is uncertain, (as hath been already declared.) He interprets the Hebrew name Emanuel, Chap. 1. 23. and those words Chap. 27. v. 46. therefore it is likely he wrote not in Hebrew; for why should one that writeth in Hebrew interpret Hebrew words to such as understand Hebrew? and how came this authentical Copy and Prototype to be lost? for it is not now extant. How ever, the Greek edition is Authentical, because it came forth when the Apostles were living, and was approved by them, which the Ancients confirm. Of the time when Matthew wrote, Authors agree not; Eusebius 
* In Chronica: vide Seldenum de jure naturali, l. 7. c. 12. Lib. 2: c. 24.  saith, that he wrote in the third year of Cajus Caesar; others say he wrote after Claudius. He wrote his Gospel in the fifteenth year after Christ's ascension, saith Nicephorus; the 21, saith 
a Lib. 3. c. 1.  Irenaeus; in the eighth year, saith Theophylact.  
It 
b Tertullian calls Matthew, fidelissimum Evangelii commentatorem. De serie annorum, quibus scripti sunt libri novi Testamenti, satis est curiosum, animosè contendere. Tamen video apud veteres non esse unam candemque sententiaus. Chamierus.  consists of 28 Chapters, in which the person of Christ, and his three Offices of Prophet, Priest and King, are described.  
The best Expositors on it are Hilary, Musculus, Paraeus, Calvin.  
Mark) He was the Disciple of Peter, and wrote his Gospel from him, in the fourth year of Claudius Caesar, say some. He wrote not in Latin (as Bellarmine saith) but in Greek. Concerning the archetypal Language in which the Gospels of Mark and Luke were written, see Mr Selden in Eutichii. orig..  
It consists of 16 Chapters, in which Christ's threefold Office is also explained.  
The best Expositors on it are Calvin, Beza, Piscator, Maldonate, Jansenius.  
Luke) He was for Country, of Antioch; for profession, a Physician; there is mention made of him, Col. 4. 14. 2 Tim. 4. 11. Philem. 24. He was companion to Paul the Apostle in his travels, and in prison. He only makes a Preface before his Gospel, that he may briefly show the cause which induced him to write.  
The best Expositors on it are Calvin, Beza, Piscator, Maldonate, Jansenius.  
John) In Hebrew signifieth the grace of God; 
Vide Sixti Senensis Bibliothecam sanctam. Waltherns in ●ffic in a Biblica.  he soareth higher than the other Evangelists to our Saviour's Divinity; & therefore (as Nazianzen among the Fathers) he is called the Divine, by an Excellency, because he hath so graphically & gravely described the divinity of the Son, and hath written also of things most divine and Theological. 
John in his Epistles was an Apostle, in his Apocalypse a Prophet, in his Gospel an Evangelist.  He hath the Eagle for his Ensign assigned him by the Ancients. He was called Presbyter, by reason of his age, being the longest liver of all the Apostles. He wrote the last of all when he returned from the Isle Patmos; therefore there is something more in every Chapter of John then any other of the Evangelists. He alone describeth the admirable Sermon which our Saviour made at his last Supper, 
In his Gospel he writes more expressly than the rest, of the Deity of Christ, and in the Revelation of the coming of Antichrist.  and his Prayer.  
It consists of 21 Chapters, in which the person of Christ, consisting of the Divine and humane nature, is described.  
In his Gospel is described: first, Christ's person; in the first Chapter. 2. His Office; in the second Chapter, to the twelfth. 3. His death, from the twelfth to the end.  
The best Expositors on him are Calvin, Beza, Piscator, Rollock, Tarnovius, Musculus.  
Acts 
* Acta Apostostolorum sunt Chronica quaedam primae Ecclesiae in novo Testamento. Sic dicuntur, quia res primis Ecclesi● Christianae temporibus maximè ab Apostolis gestas deseribunt. Martinius in memoriali Biblico. ) Luke in the proem of it makes mention of the Gospel written by him, that he might profess himself to be the Author of both. It consists of 28 Chapters. Luke calleth his History, the Acts of the Apostles, though it be specially of their sufferings; because even their passions were actions, they enlarged the Kingdom of Christ by their sufferings.  
The best Expositors on it are Brentius, de Deiu, Calvin.  
The 13 Epistles of Paul: one to the Romans, two to the Corinthians, one to the Galathians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, and one to Philemon, the Primitive Church unanimously received into the Canon, and never doubted being of their Apostolical. They have their name Epistles, à fornia Epistolari qua conscriptae sunt.  
A Lapide, Estius, Grotius and Vorstius, have done well on all the Epistles, 
In St. Paul's Epistles this order is kept: those Epistles are set first, which were written to whole Churches, and then those which were written to particular person's. In both these sorts the compiler of them seemeth manifestly to have had respect of setting the Epistles in order, according to their length.  Imprimis Estius ex Pontificiis, saith V●etius.  
The Epistles are for the most part written in this order: they have  
1. An Inscription: wherein is the name of the writer, and of them to whom he writes, and his wish.  
2. The matters of the Epistle, which are sometimes merely religious, concerning certain Articles of faith, or piety of life, or about the use of things indifferent; or else familiar things, witnessing their mutual good will.  
3. The conclusion: in which are exhortations, salutations, wishes, or other familiar matters.  
There are 21 Epistles; 14 written by Paul, and seven more written by Peter, John, JAmes, and Judas.  
Concerning the time and place in which the several Epistles were written, it is not easy to determine. I will premise something about the order of the Epistles, before I speak of them particularly.  
Some of Paul's Epistles were written before his imprisonment; some in his bonds, both former and latter. Before his imprisonment, 
Cartw.  the first of all that was written, were both the Epistles to Thessalonians; 
Ordo Epistolarum Paulinarum respectu scriptio 〈◊〉 alius est, q●am respectu position●s in Bibliis: Waltherus in officina Biblic●.  they were written from Corinth the 8th or 9th year of Claudius.  
Titus was written by Paul in those two years that he stayed at Ephesus.  
Galatians) At the end of the two years that Paul was at Ephesus, the Epistle to the Galathians seems to be written, 1 Cor. 16. 2. by which words the Apostle seems to intimate, 
Lud●vicus Capellus historia Apostolica illustrata.  that this Epistle to the Galathians was written before that to the Corinthians.  
Corinthians) Paul living two years at Ephesus, in the 11th and 12th year of Claudius, the Corinthians wrote to him, 1 Cor 7. 1, and that by Stephanus, and Fortunatus, which they sent to him (Ch. 16, 17.) by whom Paul seemeth to have written back the first Epistle to the Corinthians, 
Chap. 16. v. 15, & 18.  for in that he exceedingly commends them of Corinth. It was not written from Philippi, (as the Greek superscription hath it) but from Ephesus, as the Arabic interpreter hath it; as is manifest, Chap. 16. v. 8.  
The second Epi●●ile to the Corinthians, and the first of Tim●thy strive for priority, & sub judice lis est. Both of them were written a little after Paul departed from Ephesus, and while he traveled to Macedonia, but it is not manifest which was the first.  
First Epistle to Timothy) Some think that this Epistle was written by Paul in his bonds, 
Capellus ibid.  but not rightly; for he makes no mention of his bonds in it. It is probable that it was written from Athens, as it is in the Arabic subscription, when he came from Macedonia to Greece; and so it was written after the first Epistle to the Corinthians.  
Romans) The Epistle to the Romans was written at Corinth, when Paul having spent three months in Greece, 
Acts 20, 2.  sailed to Jerusalem, that there he might gather the collections of the Churches of Achaia, Asia, and Macedonia. This is manifest from Rom. 15. 2, 4.  
These are the Epistles which seem to be written by Paul out of imprisonment; 
Capellus ubi. supra.  the other were written in his bonds. Paul's bonds were twofold; former, and latter. One only, viz. the latter to Timothy seems to be written in the latter bonds of Paul, a little before his Martyrdom; the others were written in his former bonds.  
Epistle to the Philippians.) This seems to be the first of them all, which Paul wrote in his bonds. When Paul was captive at Rome, the Philippians being careful for him, sent Epaphroditus thither, who visited Paul in his bonds, and ministered to him necessary helps for the preserving of his life, as appears by the 2d chapter and 25 verse of that Epistle, and the 4th chapter, 10. and 18. verses. Paul sent him back again to the Philippians, and commends him to them, Chap. 11. 28. That the Epistle was written in his bonds, is manifest from the first Chap. v. 7, 13, 14. and from Rome, not Jerusalem, Chap. 4. vers. 22.  
The Epistles to the Colossians, Ephesians, Philippians, and Philemon, were at the same time written from Rome, and sent by the same, viz. Tychicus and Onesimus. First, that the Epistle to the Colossians was written by Paul in his bonds, it is manifest from Chap. 4. v. 3, & 18. but it was sent by Tychicus and Onesimus, Chap. 4. v. 7, 8, 9  
That to Philemon was written at the same time with that to the Colossians, 
Capelli historia Apostolica illustrata.  since he salutes Philemon in their name in whose he saluted the Colossians, viz. in the name of Epaphras, Aristarchus, Mark, Luke, Demas, as is manifest by comparihg the fourth Chapter of the Epistle to the Colossians, v. 10, 12, 14. with the 22 & 24. of the Epistle to Philemon. For this and other reasons Capellus supposeth they were both written at the same time.  
That the Epistle to the Ephesians was written also at the same time, it may be thus confirmed: 1. Because it was written by Paul in his bonds, viz. from Rome, as is manifest Chap. 3. vers. 1. & 4. 1. 2. It was sent by Tychicus, Chap. 6. 21, 22. by which also that to the Colossians was sent. That these three Epistles were written also by Paul in his former not latter bonds, it is hence manifest, because Phil. 1. 25. & 26. & 2. 24. also in the 22 verse of Philemon, Paul showeth that he had a most certain hope, that he should be freed shortly.  
The Epistle to the Hebrews was written by Paul from Rome, toward the end of his former bonds. He expressly mentions his bonds, Chap. 10. 34. and showeth that he hopes shortly to be set free, Chap. 13. v. 19  
The latter Epistle to Timothy was the last of all Paul's Epistles, written by him in his latter bonds, of which he writes Chap. 1. 8. & 2. 9 and from Rome, Chap. 1. v. 17. a little before his martyrdom, which he seems to intimate Chap. 4. v. 6, 7, 8.  
Thus having by the whelp of Capellus something cleared the order of Paul's Epistles for the time of their writing, I shall speak of them now according to the method wherein they are commonly disposed in our Bibles.  
Romans) That Epistle is the first, not in time of writing, but in dignity, because of the majesty of the things it handleth, Justification and Predestination. It is rightly called Clavis Theologiae, or the epitome of Christian religion. It consists of 16 Chapters.  
The best Expositors of it are Dr Selater on the first three chapters, and Pareus with Peter Martyr and P●r on the whole Voetius saith, Willetus est instar omnium.  
First to the Corinthians.) 
* The City of Corinth was a famous Metropolis in Achaia, notable for wisdom; one of the seven wise men is celebrated for a Corinthian. Tully calleth it Lumen Graeciae.  How much authority the Epistle to the Romans hath in establishing controversies of faith. So much the first to the Corinth's hath in establishing Ecclesiastical Discipline; therefore Antiquity hath placed it next the other. It consists likewise of 16 Chapters.  
The best Expositors of it are Pareus, Peter Martyr, Morton, Dr Sclater.  
The second to the Corinthians 
a It was famous also for riches and merchandise; and for pride, luxury, lust: whence the Proverb, Non cuivis homini conting it ●dire Corinthum. L●is there ask a great sum of money of Demosthenes for a night's lodging with her, he answered, 〈…〉 tanti ●oenitere. ) consists of 13 Chapters.  
The best Expositors of it are Museulus and Dr S●later.  
Galathians) St Jerome taketh the argument of the Epistle to the Galathians, to be the same with the argument of the Epistle to the Romans; wherein the Apostle proveth, that by the works of the Law, whether ceremonial or moral, no flesh can be justified before God; using the same words in both, Rom. 3. 20, 28. and Galat. 2. 16. It consists of six Chapters.  
The best Expositors of it are Mr Perkins and Par●●s.  
Ephesians) Ephesus was a Mother-city in the lesser Asia, famous for idolatry, and the Temple of Diana, as the 
a Acts 1●. & 20. 16, 17.  Acts of the Apostles testify, so given to all riot that it banished Hermodore because he was an honest sober man; yet here God 
b 〈…〉 5. Ephes. 1●.  had his Church. It consists of six Chapters.  
The best Expositor of it is Zanchy's, Mr Baines hath done well on the first Chapter, and Dr Gouge on some part of it.  
Philippians) The Apostle had planted a Church at Philippi, which was the Metropolis of M●cedonia, Acts 16. 12. In this Epistle he commends their godly study. It consists of four Chapters.  
Zanchy, and Dr Airy have done well on this book.  
Colossians) Colosse was the chief City of Phrygia in lesser Asia; the Apostle directs this Epistle to the inhabitants of that City. It consists of four Chapters.  
Bishop Davenant, Bifield, and Elton, have done best on this Book.  
Thessalonians 2.) These were written to those which dwelled at Thessalonica; 
See Phil. 4. 16.  it is a chief city in Macedonia, whither; how the Apostle came, we may see, Acts 17. The first Epistle consists of five Chapters, the second of three.  
Zanchius and Dr S●later have done well on both these Epistles; Jackson and Bradshaw also on the second.  
Timothy 2. 
* A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoro & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus, q. d. cultor Dei vel honorans Deum. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni aestimo, in pretio habeo, honor●. Pasor. ) signifieth the honour of God, or precious to God. He honoured God, and was precious to him. The first Epistle consists of six Chapters.  
Barlow hath done well on three of them, and Scultetus on the whole.  
The second to Timothy) this consists of four Chapters.  
Scultetus hath done well on it, and Espensaeus on both those Epistles.  
Titus') Titus, to whom this Epistle was written, was a faithful Minister, and beloved friend of the Apostle, 2 Cor. 2. 13. & 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia, which is of the same Subject with the first to Timothy. It consists of three Chapters.  
Scultetus, Espencaeus and Dr Tailor have done best on this book.  
Philemon 
a Plena roboris & lacertorum est tota epistola, & singulis ejus verbis ●irifiea qu●dam argumentandi vis latet recondita. Scultetus. ) he was the minister of the Church at Colosse V. 17. it is but one Chapter.  
Scultetus and Dike have well interpreted it.  
Hebrews) The Epistle to the Hebrews was rejected by some Heretics, as Martion and Arius; it is now received as Canonical, because it was inspired of God, doth in all things fully agree with all other parts of Prophetical and Apostolical writings, and was received of the greatest part of the ancient Church, though upon weak and slender grounds the Latin church for a time did not receive the same.  
Hierom in Catalogo scriptorum Ecclesiasticorum, after he hath recited all the Epistles of Paul, at length he cometh to this Epistle; 
* Duplex dubitatio de hac Epistola suit, un● de auctere, altera de authoritate ejus. Bellarm. l. 1. de verbo Deit c. 17.  but the Epistle to the Hebrews (saith he) is not thought to be his, for the difference of the stile and speech, but either written by Barnabas, as Tertullian holds, or Luke the Evangelist, or Clement. Some ascribe it to Tertullian, saith Sixtus Senensis.  
The diversity of the stile and inscription of this epistle, and manner of reasoning makes some doubt of the writer thereof; and also something in the epistle shows that it was written not by Paul, 
Vide Drusium all titulum ad Hebraeos.  as in the beginning of the second chapter, vers. 3. The doctrine of salvation is confirmed to us by them which heard it, 
De fide est, Epistolam ad Hobraeos esse Scripturam Canonicam. Cornel. a Lap.  which seemeth to agree with the profession of Luke in the beginning of his Gospel; whereas St Paul denieth Gal. 1. 12. that he received it of man. An ancient Greek copy (whereof 〈◊〉 speaks) leaves out the name of Paul in the Title, 
Dr. Fulke against Martin. Multo facilius dicere, quis isti●s Epistolae non sit author, quam quis sit author. Cameron, tomo tertio praelect, in Epist. ad Heb. ubi multis rationibus probare conatur Paulum non suisse illius autorem.  and also divers printed Books. Augustine speaks often of this epistle, as if it were of doubtful authority, as you may see in his Euchirid. lib. 1. c. 8. and l. 10. de civitate Dei, cap. 5. Beza, Hemingius, Aretius, leave it in medio. Calvin and Marlorat deny that it was Paul's.  
The reasons (saith Cartwright in his confutation of the Rhemists) moving us to esteem it none of Paul's, are first, that his name is not prefixed, as in all the epistles undoubtedly known to be his. Another reason is, that this writer confesseth that he received the doctrine of the Gospel, not of Christ himself, but of those which heard it of Christ, Heb. 2. 3. whereas Paul received his doctrine immediately from Christ, and heard it himself of Christ, and not of them that heard it from him.  
To the first objection by Fulke it is easily answered, the diversity of stile doth not prove that Paul was not the author of this epistle; for as men have written divers things in divers styles in respect of matter and persons to whom they wrote; as Tully his offices, orations, and epistles; so the Spirit of God could and might inspire one and the same man to pen in a different manner. 2. The other argument also against it being Paul's, because his name is not prefixed, hath but little force in it. 1. If it be not Paul's because his name is not prefixed, than it is nonce because no man's name is prefixed; so Jerome, and from him Beza and Bellarmine both thus answer. 2. The Author of this epistle did conceal his name, that thereby he might not offend the weak Jews to whom he wrote, with whom he knew his name was hateful. 3. Beza saith, he found Paul's name 
* 〈…〉 suum invisum Hebraeit esse, 〈◊〉 ad fidem jam conversis, 〈◊〉 quod ipse prae 〈◊〉 legem ●●terem esse 〈…〉 cujus legis illi 〈…〉 Dei. c. 17. Vide Bezam in 〈◊〉 illum, Epistole 〈◊〉 Apostoli ad Hebre●.  added to this epistle in all ancient Greek copies, one excepted. Other books have no name prefixed, as the first epistle of John hath not his name prefixed, and yet certainly believed to be his.  
For the last Objection, Beza answers that he reckons himself among the hearers of the Apostles, to avoid the envy of Apostleship, see 1 Pet. 4. 3.  
All the Grecians, and many of the more famous of the Ancient Latins, as Austin, Ambrose, Gregory, and many modern writers of note, as Beza, Bellarmine, Gerhard, Cap●llus, Martinius, Walter, Cornelius a Lapide hold it was written by Paul, and for divers reasons. 1. The Author of this Epistle commends a certain famous Disciple Timothy, Chap. 13. v. 23. but none had such a one but Paul. 2. He remembers his bonds, Chap. 10. v. 34. which is a usual thing with Paul, Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9 Philem. v. 9 & 10. 3. He hath many of the same axomes with Paul; compare Heb. 1. ●. & 3. with Col. 1. 14, 15, 16, 17. Heb. 5. 12, & 13. with 1 Cor. 3. 1, & 2. and divers other places. Paul saith, by that sign his Epistles may be known and distinguished from others, viz. that subscription, the grace of our Lord, 2 Thes. 3. 18. which clause is found in the end of this Epistle, 
〈…〉. sunt in h●c epistola quae alibi apud Paulum to●idem penè verbis scribuntur. Beza.  Chap. 13. 4. Paul's zeal for the salvation of the Hebrews, Rom. 9 3. makes it propable that he would write unto them. Some think it may be gathered from that place, 2 Pet. 3. 15. Beza having alleged four reasons urged by some why this Epistle 〈◊〉 not be written by Paul▪ saith, 
Other books have no name prefixed, and yet they are certainly believed to be Canonical, as Job, Judges, Ruth, Chronicles.  Opponitur his omnibus que scribuntur, 2 Pet. 3. 15. quae certe videntur hanc Epistolam velut intento digito m●nstrare.  
Beza concludes the matter very modestly: let the judgements of men, saith he, be free; so we all agree in that, that this Epistle was truly dictated by the holy Ghost, and preserved as a most precious treasure in the Church. Vide W●ltberi officinam Biblicam, & Whitakeri controvers. 1. quest. jam de Script. cap. 16.  
Some think (as I have touched it before) that this Epistle was originally written in 
* Epistola Pauli ad Hebraeos Hebraico, id est, sermon tunc in Syria usitato scripta suit, & ab alio versa, quem quidam Clementem fuisse volunt, alii al●um. Salm●sius de Helenistica.  Hebrew, but the stile and phrase of this Epistle do Graecam redolere eloquentiam, non Hebrae●m. 2. If it was written in Hebrew, the Hebraisms would appear in the Greek version, which yet are rarer here then in other Epistles. 3. The Scriptures of the old Testament are cited in it, not according to the Hebrew fountains, but according to the version of the Seventy. 4. The Apostle Ch. 7. 
* Waltherus in officina Biblica & Bellarminus ubi supra.  interprets the Hebrew name Melchisedech, King of righteousness; and Salem, peace; which he would not have done if he had written in Hebrew. Junius 
a Jun. Parallel. l. 3. c. 9 p. 466. Vile Waltheri officinam Biblicam.  in his parallels▪ holds it to be Paul's, and written in Greek.  
Ribera and Ludovieus a Te●a, two Papists, have written on this Epistle. Pareus and Dixon have done best on the whole Book, and Mr Dearing on six Chapters. V●etius much commends G●marus. There is a good English Expositor on this Epistle lately put forth, called, the Expiation of a Sinner.  
Those seven Epistles written by JAmes, Peter, John and Judas, have unfit Titles prefixed before them, in that they are called sometime Canonical, specially of the Latin Church; and sometime Catholic 
* Epistolae a●●orum Apostolorum Catholic● dicumtur, quia generatim ad omnes fideles & in omnes quasi mundi partes missae sunt, & ista inscriptione ● 〈…〉 Rivetus in Catholic● Orthodo●●. , chiefly of the Greek Church: neither of which were given them by any Apostle, or Apostolic writer. Yet though this title Catholic cannot be defended, it may be excused and tolerated as a Title of distinction, to distinguish them from the other Epistles. Also they may have this Title Canonical set before them, (as some books of the old Testament were termed Hagiographa by the Jews) not because they were of greater authority than other holy writings, but to show that they ought to be esteemed of, and embraced as Divine, howsoever in former times they were unjustly suspected. Vide Bezam.  
The second inscription of Catholic is as unfit as the former; therefore the Rhemists unjustly blame us for leaving out that Title in our English Bibles; for it is well known that that Title is not given by the Holy Ghost, but by the Scholiast who took it from Eusebius, General is a mere English term, & of no doubtful signification; Catholic is both Greek, and (by their saying) of double, and therefore doubtful signification.  
The Syriack interpter hath this inscription of these Epistles, (as Tremellius showeth) Tres Epistolae trium Apostolorum, ante quorum oculos Dominus noster se transformavit, id est, Jacobi, Petri, & Johannis. For the Syrians do not esteem the second of Peter, nor the second and third of John nor the Epistle of Judas Canonical.  
The Apostles JAmes, Peter, 
Hieron. Epist. Fam.  John and Judas have published seven Epistles as mystical as succinct; both short and long; short in words, long in sense and meaning.  
JAmes) For the difference which seems to be between Jam. 2. 21 22. and Rom. 4. 2. & 3. 28. most likely this book was doubted of in ancient times, as Eusebius and Jerome witness. But yet then also publicly allowed in many Churches, and ever since received in all, 
M. Pemble on Justification, Sect 6. c. 1.  out of which for the same cause Luther and other of his followers since him, would again reject it. Erasmus assents to Luther, and Mus●ulus agrees with them both in his Comment upon the fourth of the Romans; both they of the Romish, and we of the Reformed Church 
* This may be see● in the harmony of confessions.  with one consent admit this Epistle for Canonical. Vide Polani Syntagma.  
I light upon an old Dutch Testament of Luther's Translation (saith W●itaker against Raynolds) with his preface, wherein he writeth that JAmes his Epistle is not so worthy as are the Epistles of St Peter and Paul, but in respect of them a strawen Epistle; his censure I mislike, and himself (I think) afterwards, seeing these words in a latter edition are left out.  
It is nowhere found in Luther's works, that he called the Epistle of JAmes, inanem & stramineam. Edmund Campian was convicted of falsehood about that in England, where when he had objected that, he could find no such thing at any time in the Books he 
* Riveti Jesuit a vapulans, c. 9  produced. Some in the preface of the Germane edition say that Luther wrote, that it cannot contend in dignity with the Epistles of Paul and Peter, but is strawie, if it be compared with them. Which judgement of Luther we approve not of, and it is hence manifest that it was disliked by him, because these words are found in no other edition from the year 1526. Luther's disciples now hold that it is Canonical and Apostolical; 
Waltherus in Officina Biblica.  and they answer the arguments of those that are opposite thereto, as we may see in the exposition of that Article concerning the Scripture, by that most learned and diligent man John Gerard. 
Sect. 281. Waltherus also in o●ficina Biblica holds it Canonical.  Gravitatem ac zelum Apostolicum per omnia prae se fert. saith Walther.  
We may reply against the Papists, who often object this opinion of Luther's, that Cajetan their Cardinal 
* Rainoldus de lib. Apoc. tomo primo praelect. quarta.  denieth the Epistle to the Hebrews to be Canonical; yea (which is far worse) he affirmeth that the Author thereof hath erred, not only in words, but in the sense and meaning of the Scriptures. 
Vide etium praelectionem tertiam.  Nay, Cajetan (saith Whitaker) rejected JAmes, second of Peter, and second and third of John, and Judas.  
It consists of five Chapters. Pareus and Laurentius have done best on it.  
First of Peter) This Epistle is called in the Title Catholical, because it is not written to any one person, as that of Paul to Timothy, Titus, and Philemon; nor to any one particular Church, as those of Paul to the Romans, Corint●s: but to the converted of the Jews dispersed here and there, as appears by the inscription. It consists of five Chapters.  
Gerhard, Laurentius, Gomarus, and Dr Aims have expounded both these Epistles. Bifield hath interpreted part of the first Epistle.  
Second of Peter) Some in the Primitive Church doubted of its 
* As Eusebius and Jerome witness.  authority, and the Syriack hath it not; but the Church generally allowed it, and many reasons may persuade that it is Apostolical, and was written by Peter. 1. Because the Author of It expressly calleth himself Simon Peter, the Apostle of Jesus Christ. 
Ch. 1. v. 1●, 13.  He wrote it in his old age to confirm them in the doctrine which before he had taught them. 2. It's inscription is to the same Jews (that the former) viz. dispersed by the Roman Empire, and converted to Christ, whose Apostle Peter was. 3. It shows an Apostolical spirit. 4. It's stile and composition is agreeable to the former Epistle. 5. The Author of this Epistle witnesseth, that he was a Spectator of the transfiguration in the mount; Chap. 1. v. 16. now Peter together with JAmes and John were present with Christ. 6. He makes mention of the Former Epistle, Chap. 3. v. 1. 7. He calls Paul his dear brother, Chap. 3. v. 15. It consists of three Chapters.  
First of John consists of five Chapters.  
Second and third of John.) They were also in times past doubted of by some, 
Eusebius l. 2, 24. & 3. 21.  as Erasmus, Cajetan: but there are good reasons to prove them Canonical. 1. Their Author calls himself an Elder; so doth Peter, 1 Pet. 5. 1. by which name an Ecclesiastical office is often signified, 
Zanchy hath done well on the first Epistle, Calvin on all three.  but here age rather; now it is manifest that John came to a greater age than the rest of the Apostles. 2. The salutation is plainly Apostolical, Grace mercy and peace. 3. In sentences and words they agree with the first Epistle. 4. The Fathers allege them for john's, and reckon them among the Canonical books. 
Irenaeus, Tertullian, Athanasius.   
Each of these Epistles is but a Chapter.  
Judas) This Epistle also in times past was questioned by some; 
Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno●.  but that it is Apostolical, first the inscription shows; the Author expressly calls him a servant of Christ, and brother of JAmes. 2. The matter, it agreeth both for words and sentences with the second of Peter; of which it contains as it were a brief sum and recapitulation. 
It is reckoned among the Canonical books, and cited by Athanasius, Tertullian, Cyprian, Origen, Jerome, under Judes' name. John neither in his Epistles nor Revelation calls himself an Apostle.  That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof, for the judgement of the writer is free in that case; that Title was specially used by Paul and Peter; JAmes and John quit the same Title, yea Paul in his Epstles to the Philippians, Thessalonians and Philemon, doth not call himself an Apostle, and yet those Epistles were never doubted of. It is but one Chapter. Willet and Mr Perkins have done well upon it.  
Revelation 
* Vocatur iste liber Apocalypsis seu Revelationis, quia in eo continentur ea quae Deus revelavit Joanni & Joannes Ecclesiae. Ludou. de Tena. ) It is called according to the Greek Apocalyps, and according to the Latin Revelation; that is a discovery or manifestation of things which before were hidden and secret, for the common good of the Church.  
Eusebius l. 3. c. 17. saith Domitian cast John the Evangelist into a furnace of scalding Oil, but when he saw he came forth unhurt, he banished him into the Isle Pathmos, where he writ this Revelation.  
This book describeth the state of the Church from the time of John the last of the Apostles, 
Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Johannis tot habet sacramenta quot verba.  until Christ's coming again; and especially the proceedings, pride, and fall of Babylon, the great whore with all the Kingdoms of Antichrist. The holy Ghost therefore foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books (wherein he prevailed so far, 
Hieron. 2. epist. Fam. lib. 2. epist. 1.  as some true Churches called the truth and authority of it into question) hath backed it with a number of confirmations more than are in any other Book of Scripture.  
First, 
Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste ● Hieronymo soli Scripturae est proprium & apud Ethuicos non usitatum, sonat revelationem earum rerum, quae prius, non quidem Deo, nobis autem occultae & minus manifestae fuerunt.  the Author of it, is set in the forefront or face of it, the Revelation of Jesus Christ, Chap. 1. vers. 1. who professeth himself to be the first and the last, vers. 11. so in the several Epistles to the Churches in several styles he challengeth them to be his. Thus saith he 1. that holdeth the seven stars in his right hand. 2. He which is first and last, which was dead, and is alive. 3. Which hath the sharp two edged Sword. 4. Which hath eyes like a flame of fire, and his feet like brass. 5. Which hath the seven Spirits of God, and the seven stars. 6. He who is holy and true, who hath the key of David. 7. He who is Amen, the faithful and true witness, the beginning of the creatures of God.  
Secondly, 
Peculiare est Johanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. conser. Joh. 1. 1. & 14. jam verò eandem appellationem tribuit Filio Dei in hoc libro Apoc. 19 v. 13. Gerhardus Waltherus.  the instrument or penman, his servant John the Evangelist, the Apostle, the Divine, who for the farther and more full authority of it, repeateth his name at least, thrice, saying, I John, Chap. 1. 9 & 21. 1, 2. & 22. 8. whereas in the Gospel he never maketh mention of his name; there he writes the history of Christ, here he writes of himself, and the Revelations declared to him.  
Thirdly, in the last Chapter are five testimonies heaped together, v. 5, 6, 7, 8. 1. Of the Angels. 2. Of God himself, the Lord of the holy Prophets. 3. Of Jesus Christ, behold I come shortly. 4. Of John, I John heard and saw all these things. 5. The protestation of Jesus Christ, vers. 18.  
Fourthly, the matter of the Book doth convince the authority thereof, seeing everywhere the Divinity of a Prophetical spirit doth appear; the words and sentences of other Prophets are there set down; 
Vide Bezae Prolegomena in Apocalypsin.  part of the Prophecies there delivered are in the sight of the world accomplished, by which the truth and authority of the whole is undoubtedly proved; there are extant many excellent testimonies of Christ and his Divinity, and our redemption by Christ.  
Fifthly, The most ancient Fathers, Greek and Latin ascribe this Book to John the Apostle. Theophylact, Origen, Chys●stome, Tertullian, Hilary, Austin, Ambrose, Irenaeus.  
To deny then the truth of this book is contra solem obloqui, to gainsay the shining of the Sun itself.  
The Chyliasts abuse many testimonies out of this Book, 
Non illud receptum est quod ex verbis Apocal. c. 20. colligerunt Chiliastae. qui ab Ecclesi● expl●si sunt ut Haeretici, Sanctos nempe in terris cum Christo regnaturos anni●mille, R●inold. de lib. Apoc. tomo 2.  but those places have been cleared long ago by the learned, as bearing another sense. See Dr Raynolds conf. with Hart, Chap. 8. p. 406.  
Calvin being demanded his opinion, what he thought of the Revelation, answered ingenuously, 
* Mr. Selden of tithes, c. 1. & Bodin. Meth Hist. See Brought●n on Apoc. p. 244. Apocalypsin Johannis Commentationibus in●actam se relinquere sate●●● Lutherus, quod dubi● sit interpretationis & arcani sensus; in qua e●si periculum sui multi hactenus feceri●s, nihil corti tamen in ●edium. protulisse. Zephyrus.  he knew not at all what so obscure a writer meant. Se penitus ignorare quid velit tam obscurus scriptor.  
Cajetan at the end of his Exposition of Judas confesseth that he understands not the literal sense of the Revelation, and therefore exponat (saith he) cui Deus concesserit.  
It consists of 22 Chapters; 
Mr Perkins on the first three Chapters.  the best Expositors on it are Ribera, Brightman, Pareus, Cartwright, Dent, Forbes, Mode, Simonds.  
1. The Scriptures written by Moses and the Prophet's sufficiently prove that Christ is the Messiah that was to come; 
Consectaries from the Books of Scripture.  the old Testament may convince the Jews (which deny the new Testament) of this truth, John 5. 39 They, that is, those parts of Scripture written by Moses and the Prophets; 
See Luke 1. 69, 70. Acts ●. 1●. & 10. 43.  there were no other Scriptures then written. The 53 Chapter of Esay is a large history of his sufferings. We have also another Book (or Testament) more clearly witnessing of Christ; the Gospel is the unsearchable riches of Christ, Ephes. 3. 8.  
So much may suffice to have spoken concerning the Divine Canon; the Ecclesiastical and false Canon follow.   

CHAP. V.  
SOme Heretics utterly abolished the Divine Canon, as the Swingfeldians and Libertines who contemned all Scriptures; 
Totum vetus Testamentum rejiciebant Manichaei, tanquam a Deo malo profectum. Du●s n. i●●i Deos 〈◊〉 fingebant, quoru● un●s bonus, ma●●s alter esset. Whitakerus de Scriptures.  the Manichees, and Marcionites refused all the Books of the old Testament (as the Jews do those of the new) as if they had proceeded from the Devil.  
Some diminish this Canon, as the Sadduces who (as Whitaker and others hold) rejected all the other Prophets but Moses; some enlarge it as the Papists, who hold that divers other Books called by us Aprcryphas (i. hidden) do belong to the old Testament, and are of the same authority with the other before named; and they add also their traditions and unwritten word, equalling it with the Scripture; both these are accursed, Rev. 22. 18.  
But against the first we thus argue: whatsoever Scripture, 1. is divinely inspired, 2. Christ commandeth to search, 3. To which Christ and his Apostles appeal and confirm their doctrine by it, that is Canonical and of equal authority with the new Testament. But the holy Scripture of the old Testament is divinely inspired, 
Stephen Acts 7. 42. citys a Book of the 12 lesser Prophets, and so confirms the authority of them all, being in one volume. Luke 16. 19 Vide Whitakeri controver. 1. quaest. 3. cap. 3. pag. 210.  2 Tim. 3. 16. where he speaks even of the Books of the old Testament, as is gathered both from the universal all writing, viz. holy, in the 15 verse; and from the circumstance of time, because in the time of Timothy's infancy little or nothing of the new Testament was published. 2. Christ speaks not to the Scribes and Pharisees, but to the people in general, to search it John 5. 39 this famous elogium being added, that it gives testimony of him, and that we may find eternal life in it. 3. Christ and his Apostles appeal to it, and confirm their doctrine by it, Luke 24. 27. Rom. 3. 21. Acts 10. 43. & 17. 11. & 20 43▪ & 26. 20. the new Testament gives testimony of the old, and Peter, 2 Pet. 1. 19 of Paul's Epistles.  
The Ecclesiastical Canon (which is also called the second Canon) followeth, to which these Books belong, Tobit, Judith, first and second of the Maccabees, Wisdom, Ecclesiasticus, Baruch, Additions to 
* The history of Susanna Dan. 13. and Bel, cap. 14. and the song of the three Children Dan. 3.  Daniel and Hester; for these neither contain truth perfectly in themselves; nor are sanctified by God in the Church, that they may be a Canon of faith; and although abusively from custom they were called Canonical, yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal.  
The false Canon is that which after the authority of the Apocrypha increased, was constituted by humane opinion; for the Papists as well as we reject for Apocryphal the third and fourth Book of Esdras, 
Of the Apocrypha or obscure writings now extant in Greek.  the prayer of Manasses, the third and fourth of Maccabees, as Thomas Aquinas, Sixtus Senensis, Bellarmine, and so the Council of Trent confess, when they omit these and reckon up the whole Canon.  
The state therefore of the controversy betwixt us and the Papists is, 
The Apocrypha Books are either purer, as Syrach, Wisdom, Baruch, the first book of Maccabees, and the prayer of Manasses: or more impure, as the rest, Toby; Judith, the second of Maccabees, the supplement of Hester and Daniel.  whether those seven whole books with the Appendices, be Sacred, Divine, Canonical. We do not deny but many of these, especially Wisdom and Ecclesiasticus are very good and profitable, and to be preferred before all humane Tractates; but that they are properly and by an excellency Canonical, and of infallible truth, out of which firm arguments may be drawn, that we deny.  
Those Books which the Jews of old and the reformed Churches now reckon for truly Canonical in the old Testament, are received all even by our adversaries for Canonical without any exception; 2. for the Canonical Books of the new Testament there is no controversy between us, and so far we agree; but in the old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal.  
The reason why these Books at first were added to holy writ, 
S●e Mr. Lightfoot on Luke 1. 17. p. 5. & 6. Acts ●. 1. & 9 29. & 11. 20. Solebant pueri praeparari & excoli (ad audiendas sacras Scripturas) libris Sapientiae & Ecclesiastici, quemadmodum qui purpurum volunt● prius lanam inficiunt, ut inquit Cicero. Rainold. de lib. Apoc. tomo 1. praelect. 1●.  was this, the Jews in their later times, before and at the coming of Christ were of two sorts; some properly and for distinction sake named Hebrews, inhabiting Jerusalem and the holy Land; others were Hellenists, that is, the Jews of the dispersion mingled with the Grecians. These had written sundry books in Greek which they made use of, together with other parts of the old Testament, which they had in Greek of the translation of the 70 when they now understood not the Hebrew; but the Hebrews received only the 22 Books before mentioned. Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church, the one pure, unquestioned and Divine, which is the Hebrew Canon; the other in Greek adulterate, corrupted by the addition of certain books written in those times when God raised up no more Prophets among his people. Drus. praeterit. l. 5. Annotat. ad Act. Apost. c. 6. Jun. Animad. in Bell. cont. 1. l. 1. c. 4. & l. 2. c. 15. sect. 21. Tertul. in Apol. c. 19  
They are called Apocryphal (i. secret and hidden) not because the names of the writers are unknown (by that reason Judges and Ruth should be Apocryphal) but because they were not wont to be read 
* Chamierus de Canone l. 4. c. 2▪ Musculus, Waltherus.  openly in the Church of God as the Canonical books, but secretly and in private by private persons, or because their authority was obscure and doubtful with the Ancient.  
These books our Church rejecteth, as not written by Divine inspiration for these reasons.  
All the Canonical books of the old Testament were written by the Prophets; 
a Because they were the Scriptures of the Prophets, Rom. 16. 26. a Prophetical speech. 2 Pet. 1. 19, 20. Luke 1. 70. & 16. 39 & 24. 27, 44, 45.  but none of these books were written by any of the Prophets, for  
1. The last of the Prophets of the Jews was Malachy, Mal. 4. 4, 5. between whom and John Baptist came no Prophet. Mark begins with the same words almost with which Malachy ended; a good argument to prove that the new Testament is next to the old. But these Books 
* These books in question were neve● admitted into the Canon of the Jews, they are not comprehended under Moses and the Prophets, as Josephus (contra Ap. l. 1.) Hierome in prol●go Gal. Origen▪ (in Psal. 1.) Eplphanius (●● pond. & mens) testify, as Sixtus Senensis & Bellarm. confess.  were written by such who lived most of them after Malachy.  
2. All the Prophets wrote in Hebrew, the language which the Jews understood; but the Fathers affirm and Papists acknowledge that most of these books were written in Greek; ergo, being not written by the Prophets they are not Canonical. 2. All the books of the old Testament were committed to the Jews and safely kept by them, Rom. 3. 2. our Saviour Christ which reproved the Jews 
* Euseb. ●ist. l. 3. c. 10. Aug. Epist. 3. & 59  for corrupting the sense of the Scripture, did yet never reprove them for rejecting those books which were divinely inspired, which sacrilege he would not have concealed; yea our Saviour sendeth us unto the Scriptures, as they received them, John. 5. 39 E●ras after the captivity is reported to have gathered all the Books of holy Scripture, 
Euseb. Eccles. hist. l. 5. c 8.  and safely to lay them up. If the Jews should have rejected or not received any books being Canonical, 
Whitak. de Script. controv. 1. q. 1. c. 5, 6.  they had grievously erred, which the Papists themselves will not affirm. Yea there should have been some Canonical Books which no Church received; for besides the Church of the Jews at that time there was none in the world. The Canonical Books of the old Testament were divided into Moses, 
* Luke 24, 44.  the Prophets and Psalms; with which agreeth the old distribution of the Hebrews, into the Law, Prophets, and Hagiographa.  
3, There are two ways to know a book to be Canonical; one by the testimony of some Prophet or Apostle: the other by the certain testimony of them which did live when the book was published, 
Aug. contr. Faustum. l. 33. c. 6.  who did witness that the book was written by some Prophet or Apostle. But these books are known to be Canonical neither of these ways; they were rejected by the Jews, 
Bellarm. de verb Dei, l. 1. c. 10. Josephus, Jerome, Origen.  who lived in the times when they were written; our Saviour Christ nor his Apostles never commend these Books unto us as indicted by the Spirit. They are cited by Christ and his Apostles for the confirmation of their doctrine. All the Canonical Books in general, John 5. 39 & 10. 35. Rom. 16. 26. Luke 16. 29, 31. & Ch. 24. v. 25, 27, 44. The most of all in special, Genesis Matth. 19 4, 5, 6. Exodus Matth. 5. 21, 27, 33, 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Josh●a Heb. 11. 30, 31. Judges Heb. 11. 32. Ruth Matth. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Matth. 12. 42. Second of Kings Luke 4. 27. First of Chronicles Matth. 1. 3, 7, 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12, 13. Job 1 Corinth. 3. 19 Psalms Acts 4. 25. Proverbs Heb. 12. 5, 6, 7. Esay Matth. 1. 23. Jeremy Heb. 10. 16, 17. Ezechiel Matth. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. & 15. 15, 16. Hosea Matth. 12. 7. Jo●l Acts 2. 12. Amos Acts 15. 16. Jonah Matth. 12. 40, 41. Micha Matth. 10. 35. Na●um Rom. 10. 15. Habacuc Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21 5. Malachy Luke 1. 16, 17. These books were not cited by Christ and his Apostles for confirmation of their doctrine.  
Ob. If they be not Canonical, therefore because they are not cited; then Na●um and Zephany are not Canonical. Aratus, Menander, and Epimenides, profane Poets are Canonical▪ because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12.  
Sol. They are not therefore not Canonical only because they are not cited, but especially because they have not the characters of Divine Scripture. 2 Nahu● and Zephany are implicitly quoted, when the books of the Prophets are mentioned Acts 7. 41. & 15. 15, 16. The Poets are not cited as Canonical, 
Du● genera causarum sunt ob quas libri Apocryphi sunt à Canone rejecti; unum externum, alterum internum. Externae caus● sunt, autoritas Ecclesie deceruentis, tum ipsorum autorum qualitas; quip qui ej●smodi non fuerint ut fidem mererentur. Interna sunt, quae ab ipsorum librorum examine diligenti desumuntur, primum slylus, deinde res ipsae, nempe vel fabulosae vel impiae. Chamierus de Canone, l. 7.  but the Apostle applied himself to his hearers, who did much esteem their authority. Some have well coucluded from Acts 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testify not of Christ.  
4 Those books which contain manifest untruths coutrary to the Word of God, and the books of holy Scripture, were not inspired of God; for as God is true, so is his word John 17. 17: sweetly agreeeng with itself, and every part with other; these books commend false things as true, and approve things evil as right. Judith chap: 9: v: 2: commends killing the Sichemites against Gen. 49. 6, 7. 2 Mac. 14. 42. Razis is commended for killing himself, the fact is not only related but commended also in these words, nobly, manfully; and this commendation doth plainly show that the Author thereof was not inspired 
* He craves pardon of his Reader, which is nor ●●tting for the holy Ghost.  of God, when the Donatists out of this book urged that it was lawful for them to kill themselves as Razis did. Augustine 
a August controvers. 2. Epist. Gaudentii. c. 23.  then was forced to acknowledge, that the authority of this book was uncertain and questionable, and proves it by the judgement of the Jewish Church, Christ, and the Christians. Manifest fables are told in some of them for true histories, as that of 
b Chap. 6. 9 That the heart and liver of a Fish, broiled upon Coals, doth drive away the Devil from man or woman, that he shall trouble them no more, contrary to Matth. 17. 21. See Eusebius l. 4. hist. c. 26. & l. 6. c. 25.  Toby, Judith, Bell, and the Dragon.  
If any desire a particular confutation of the several Books of the Apocrypha, I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis, who hath so exactly handled this subject, that to write of it after him were to write Iliads after Homer, or to draw a line after Apelles.  
5. The most ancient Fathers, and Counsels which lived the best and first 500 years after 
* Cartw. in his preface to the Confutation of the Remish Testament.  Christ, rejected the same books which we do. Jerome on Matth. 23. saith concerning a testimony cited out of the Apocrypha, Hoc quoniam ex Scriptura nihil habet authoritatis, eadem facilitate rejicitur, qua profertur. Because this hath no authority out of Scripture, it may as easily be rejected as it is offered.  
All that the Papists object for these Books in the general, is, that the third Council at Carthage, the Florentine council and that of Trent do approve the said Books to be Canonical, as also Augustine and Innocentius.  
To which it may be answered, 
Est 2 ex Canon. fidei, morum ● the Jews rejected the Apocrypha à Canone fidei, the Church admits it into Canonem morum. They are given us to be read, Non eum credendi necessitate, sed cum judicandi libertate. Austin.  1. That the Council of Carthage was but a Provincial Council, and therefore it cannot bind the whole world. Moreover in that Council there are divers things which the Papists will not endure; as in the 26 Canon, there is a decree that no Bishop shall be called chief or universal Bishop, no not the Bishop of Rome; how should the Papists bind us with the authority of that Council with which they will not bind themselves? 2. The Latin 
* Jerome and Augustine.  Fathers judged these books fit to be read for example of life and instruction of manners; but not for confirmation of faith, or establishing any doctrine. 3. These Books are not Proto Canonical, truly and properly Canonical, inspired by God, containing the immediate and unchangeable truth of God, sanctified by him, and given to the Church to be a perfect rule of sound doctrine and good life; but Deutero-canonicall or rather Ecclesiastical, as they are styled. In this sense Augustine and Innocentius are to be taken, when they reckon these Books among the Canonical. 4. No Council hath authority to define what Books are Canonical, what not, seeing Books truly Divine receive authority from God himself, and are to be esteemed of undoubted truth, although all the world should bark against them.  
These two Counsels 
a Florentinum & Tridentinum concilium, ne mihi objeceris, quibus ego nec teneri ●ec urgeri volo: an●●quiora, sanior●, sanctiora desidero. Whitak▪ contra Staplet. Florentinum confilium habitum est ante 〈◊〉 150. & Tridentinum aetate nostra, cujus habendi ea●ratio ac confilium suit, ut omnes Ecclesiae Papisticae errores 〈◊〉. Erant haec duo non legitima Christianorum concilia, sed Tyrannica Antichristi conventicula ad oppugnandam Evangelii veritatem instituta. Whitakerm controvers. 1: q. 1. c. 4. de Scriptures.  are of too late standing to oppose against the other ancient Counsels, which reject these Books. The council of Trent was gathered and kept against all Civil and Ecclesiastical right; neither was there any form of justice observed in it. 1. It was not kept in a lawful place; for whereas it was intended against the Protestants, and the Germans were the parties accused, it ought to have been kept in Germany, according to the request exhibited by the body of the States of Germany assembled at Noremberg; this equity was not observed, 
Re●● extra provinciam produ●●ndus ●●n est; ibi n. causa agenda ubi cri●●● admissum est.  the parties accused being called into Italy. 2. In that Council matters were concluded, and the sentence passed, the adversary not being heard speak, nor so much as present; for the Protestants might not be admitted to hearing, neither could they obtain to propound their opinion in the Council, muchless to avouch it by lawful reasoning. Sleidan fol. 29. and yet were condemned, 
See the Review of the Council of Trent. l. 1. c. 3, 4, 5, 6, 7, 8, 9, 10.  against divine and humane law; for they both forbid the condemning of any before he have lawful liberty granted him to plead for himself. 3. In that Council the accuser and Judge were the same: for the Pope did accuse the Protestants of heresy, he did convocate the Coucell, 
Rex Christi●is●●tus negabas ●e habere hunc consessum (viz. conc. Trident.) pro ●ecumenica & legitime congregata Synodo, sed magis pro conventu privato. Thuanus Tom. 1. Hist. l. 2. pag. ●0●.  he by his Delegates was Precedent and Moderator in it, and so together was Accuser, Judge and Witness; whereas the reformation of the Pope was the thing in question.  
Lastly, all Counsels ought to be free; but in this, Protestants might not propound their cause, nor defend it 
* Sleidan l. 23. , neither might any thing be proposed, but according to the mind of the Legates, 
This Council was not General, divers Kings and Nations protested against it, viz. The King of England, and the French King, and would not send their Bishops and Ambassadors to it. B. Carlet●●.  or otherwise then they approved; no man had any voice in the Council but such as were sworn to the Pope. nothing was there determined which was not first concluded of at Rome by the Pope in the College of Cardinals, and sent from Rome to Trent; whereupon this Proverb arose, Spiritum Sanctum Roma p●r peram mitti Tridentum. The Holy Ghost came to Trent packed up in a Cloak-bag. We hope therefore since the Apocrypha are justly rejected out of the Canon, that hereafter they will neither have the honour to be bound with our Bibles, nor read in our Churches.  
The Apocrypha was never received by the Church of the Israelites, before Christ his coming; nor of the Apostolic 
a Ful●e in preface to his answer to 〈◊〉 in defence of the English Translation.  and Primitive Church, for more than 300 years after, as both Eusebius out of Origen, and the Council of Laodicea Can. 59 confirmed afterward by the sixth general council of Constantinople showeth for the Greek Church, 
In Prologo Galeato l. 6. c. 18.  and St Jerome for the Latin.   

CHAP. VI  
Of the Authentical edition of the Scripture.  
NOw we must inquire which is the Authentical edition of holy Scriptures, it being necessary that this heavenly truth committed to writing, should be delivered in some form of words, and in some language which may be understood. Lawyers, from whom the use of the word Authentic 
* Authenticum est quod ex se fidem sacit, sua authoritate nititur, ab iis de quorum authoritate constat comprobatur. To be authentical is to have authority of itself.  seemeth borrowed, do call those instruments and writings authentic which have a certain and just authority in themselves.  
A book or writing is authentic either by divine or humane institution; those are by Divine appointment and institution authentical which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith, in as much as God himself doth approve thtm; by humane institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves, and for the truth in them.  
There is a great diversity of editions of holy Scripture; all cannot be simply and perpetually authentical, in of, and for themselves, without reference unto another, no more than many draughts of the same Lease or Deed, or copy of one pardon can be. Some amongst many are authentic, whence the others are transcribed; yea it cannot be that there should be many; but although there may be many counterpanes of the deed, yet there is but one or two principal Deeds: so, amongst this great variety of editions one or more ought to be as principal and authentical.  
Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentic edition of Scripture; they say, that the edition of the Bible in Hebrew and Greek i● not authentical, but rather the vulgar Latin. We hold, that the vulgar Latin is very corrupt and false; that the Hebrew 
* Hebraels' Graecisque textibus concedatur utilitas maxima, laus maxima, exemptio de malignis corruptelis absolutissima: id vehementer approbo. Morinus in epist. ad Dia●riben.  for the old Testament, and the Greek for the new is the sincere and authentical writing of God; therefore that all things are to be determined by them; and that the other versions are so far to be approved of, as they agree with these fountains.  
The Tridentine Council thus 
a Latina vetus vulgata editio in publicis lectionibus, disputationibus, praedicationibus & expositionibus pro authentica habeatur, & nemo illam rejicere quovis protextu audeat, aut praesumat. Concil. Trident. Sess. 4. decreto 2º. Predigiosum certè decretum & cujus cordatiores Pontificios & tunc cum illud cud●retur pud●erit, & etiamnum dispudet. Amama Antibarb. Bibl.  decreeth, that in all sermons, readings, disputations, controversies, the vulgar Latin Translation should be taken for authentic before the Hebrew or Greek, and that no man should presume upon any occasion to reject it, or to appeal from it. When the Council of Trent saith the vulgar Latin is authentical, it compares it with other Latin Translations, not with the Hebrew. Muis.  
Andradius (the chiefest of the Divines at the Council of Trent) thinketh that the Council of Trent did not mean either to condemn the Hebrew truth (as he calleth it) or to acquit the Latin Translation from all error, when they called it Authentical; but only that the Latin hath no such error by which any pestilent opinion in faith and manners may be gathered. This saith Rainolds against Hart. ch. 6. p. 202. & Chamier tomo 1. l. 12. c. 2.  
The Rhemists in their preface to the new Testament, translated by them, prolixly extol this Latin edition, and contend that it is not only far better than all the Latin versions, but then the Greek it sele, which is the Prototype.  
Before we come to defend our own or disprove that opinion of the Papists, it is necessary first rightly and fully to state the question, and to premise some things concerning the several versions and Translations of the Scripture.  
We deny not that part of Daniel and Ezra which was written in the Chaldee dialect to be authentical, because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine truth should be originally written.  
1. For the more credit of the stories, the Lord bringeth forth foreign Nations and their Chronicles for witnesses, lest any of them should doubt of the truth thereof. 
Junius.  2. The Lord would have some part of those stories come to the knowledge of the Heathen, and it was requisite that the Chaldeans should know the sins and impieties of that Nation, 
Nec obstat, quaedam in Jeremia, Daniele, & Esra, idiomate Chaldaico consignata esse, ea n. lingua ab Hebraea inflexione saltem differt & ab eadem tanquam matre, nascitur, ac demum post captivitatem Babylonicam Judaeis 〈◊〉 esse fa●il●a●is. Waliberus in officina Biblica.  and the judgements that should befall to testify unto all the truth of God; therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee tongue, that the Gentiles might take knowledge thereof; but the particular Histories of the coming of the Messias, of his Office and Kingdom, and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew tongue, as more especially concerning them. Likewise it pleased God for the better credit of the story, that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken; and therefore the Epistles and rescrips of the Kings are delivered in the Chaldee speech, as taken out of their public Acts and 
* Jun. in Dan. 7. & prolog. in Dan.  Records; and that the History in Daniel set forth in the Chaldee speech gaining him respect with the Chaldeans, might stir up the Jews to receive Daniel as a Prophet of God whom the Heathens admired. If there be any footsteps of the Chaldee and Arabic in Job as some learned say; we do not exclude them from authentic authority; for we say the whole old Testament for the most part in Hebrew, and few parcels in Chaldee, are the authentic edition of the old Testament.  
The Greek copies of the new Testament are also from God immediately, the very dialect wherein those Prototypes were, which the Pens of the Evangelists and Apostles did write. For the Gospel of Matthew and the Epistle to the Hebrews being written in Hebrew, and Mark in Latin, we have refuted that opinion already; the Greek edition of those three Books, as well as of all the other of the new Testament is authentical.  
The versions of the Scripture are either the Chaldee and Greek of the old Testament, the Syriac and Arabic of the new, the Latin, Italian, French, and English of both Testaments.  
All the versions 
* Singulae ver●●nes habent fu●● laudes, suas labes. Amama Antibarb. Bibl. l. 2. c. 1. Multo purior (inquit ipse Hieronymus) manat fontis unda, quam ftuit rivuli aqua.  of the sacred Scripture have so far divine authority as they agree with the original tongue; and to say that any Translation is pure and uncorrupt, and that the very fountains are muddy, is both a foolish and impions blasphemy. The tongue and dialect is but an accident, and as it were an argument of the Divine truth, which remains one and the same in all Idioms; therefore the faith of the unlearned depends on God, not on men; although the Translations, by benefit of which they are brought to believe, be perfected by the labour of men. God's providence and care of the Church is such that he would never let it be long destitute of a fit Translation 
b The accurate inspection of the Hebrew Bible teacheth which Translation hath most exactly expressed the meaning of the holy Ghost. , which being published by learned men, and approved of by the Church, how ever it failed in some things, yet following the truth constantly in the more principal and necessary things, might be sufficient to all for wholesome instruction.  
The versions differ often much among themselves; Arias Montanus differs much from Pagnin a learned Translator, and Vatablus from both; from all these Luther, and from him again the Vulgar. Osiander, LXX vary.  
The Chaldee Edition of the old Testament is not a Translation done word for word, but a Paraphrase, and so called; the Chaldee Paraphrase, by the Jews 
b Targum Chaldaitè significat Interpretationem, item Paraphrasin, quando non tam verba quam sensus ex alia lingua redditu●. significatio hujus vocis est generalis, ad omnes lingua● se extendens, sed tamen usus jam ob●inuit, ut per Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligatur solum Chald●ica Bibliorum v. Testamenti translatio. Helvicus de Chald. Paraph. Namine Targum non significatur semper Chaldaeus Paraphrastes, verum eo vocabula Interpretem in genere notant. Rainoldus de libris Apocryphis tomo 1. c. 82. Vide Schickardi Bechinath, etc.  Targum, though some conceive that there is some kind of distinction (to speak accurately) between the Chaldee Paraphrase and Targum. Targum being a general word, signifying an Interpretation or Paraphrase, though it usually now by an excellency denoteth the Chaldee Paraphrase. There were three authors of it (as it is reported,) according to the threefold difference of the Hebrew books.  
Rabbi Achilam or Aquila, who is vulgarly called Onkelos upon the five books of Moses; Rabbi Jonathan the son of Vziel upon the former and later Prophets; Rabbi Joseph coecus (or as some will a certain Anonymus) upon some of the Hagiographa. Those Paraphrases of Onkelos and Jonathan are the ancienter and certioris fidei; that upon the Hagiographa is far later and less certain, it being doubtful both who was the author, and in what age it was made. The common opinion concerning Onkelos and Jonathan is, that one wrote a little before Christ, the other a little after him. Capellus lib. 1. de punctorum Hebraieorum antiquitote cap. 1. Helvicus de Chaldaicis Paraphrasibus ●. 2.  
These Paraphrases among the Jews (saith Helvicus) sunt autoritatis plane aequalis ipsi Scripturae Hebraicae, neque 〈◊〉 habent illis contradicere. Quorunt Paraphrasin nemo doctus non suspicit, saith Capellus of Onkelos and Jonathan.  
The use of them is very great, 
Ea lis adhuc sub judice haret, Ebr●●ne an Chalda● sit reliquarum mater● & certe Chaldai pro sua non le●ibus militant argumentis, Erpenius.  1 to illustrate the Hebrew Text by circumstances or a more full explication of it. 2. To confirm the integrity of the Hebrew text, Gen. 3. 15. 3. In controversies against the Jews, In controversiis Judaicis praecipuum robur obtinent, saith Helvicus Gen. 49. 10. The Chaldee Paraphrasts both of them most excellently expound the place, which themselves understood not: being like therein to Virgil's Bees, which make Honey for others, and not themselves. First, Onkelos interpreteth it in this manner: A Magistrate exercising authority of the house of Juda shall not depart, nor a Scribe of his posterity for ever, till Christ come, to whom the Kingdom pertaineth, and him shall the people obey. The 
* lively in his Chronology of the Persian Monarchy. Chald●ica lingua in vet. Test. perinde ut & Syra in nov●, purior longè est, quam ea quibus paraphra●es Chaldai●e conscripta sunt. Wal. 〈◊〉.  other called the Interpreter of Jerusalem, thus: Kings of the house of Juda shall not fail, neither skilful Law-teachers of his posterity, unto the time wherein the King Christ shall come: unto whom the Kingdom pertaineth, and all the Kingdoms of the Earth shall be subdued unto him. 
The Rabbins generally however they interpret Siloh confess it notes the Messiah. Joh. Isaac. l. 2. contra Lindanum.  If Christ came when authority was gone, and authority went away at Jerusalem's fall, needs must one coming of Christ be referred to the overthrow of that City. The Talmundici and latter Rabbins, Rabbi Sal. Jarchi, Rabbi Dau. Kimchi expound it of the Messiah, as Buxtorf shows.  
There are many profitable explications in that Paraphrase on the Pentateuch, but it is too late to be of authentic authority; 
Rainoldus de lib. Apoc.  and the other Chaldee Paraphrases (that excepted) are besprinkled with Jewish Fables and Thalmundique toys. The third Paraphrase hath not expounded all the Hagiographall Books. For there was never seen any Targum upon Chronicles, nor Daniel nor Ezra; peradventure because much of the Chronicles was expounded in the Books of the Kings, 
Helvicus.  and a great part of Daniel and Ezra were written in Chaldee, that there was no need of a new Paraphrase.  
Onkelos his Paraphrase seldom merits that name, being indeed commonly nothing but a rigid version.  
Cudworths' discourse concerning the notion of the Lords Supper. Chap 3.  
The third Targum of the Pentateuch is named Jerosolymitanum, either from the City whence it came, or from the Tongue in which it was written. Schickardi Bechinath Happeros Schim.  

The Greek Translation of the old Testament.  
There is a most ancient rare parchment 
* Extat in Bibliotheca Serenissimi & Potentissimi Regis nagnae Britanniae, alia ab ea quam habemus translatio Graeca & T. propedi●m edenda utisper amus. Voet. Biblioth. Theol. lib. 2.  MS. copy of the Bible in Greek in our King's Library at St JAmes, sent to His Majesty that now is by Cyrillus then Patriarch of Alexandria. The Postscripts of the second Epistle to Timothy, and that to Titus in that Manuscript agree in the main with the Syriac Testament.  
The second to Timothy written from Laodicea; to Titus, written from Nicopolis.  
There be divers 
* Gr●cae multae si erunt vers●nes Scripturarum à varijs authoribus editae. Illa autem est omnium sine controversia longè nobilissima ac celeberrima, cujus septuaginta duo interprete in Aegypto, Ptolomaei Philadelphi piae voluntati morem gerentes, authores extit●runt. Whitakerus. de Scriptures.  Greek translations of the old Testament; that of all the rest is the most famous and Ancient, of which the Seventy-two Interpreters in Egypt (obeying King Ptolemeus Philadelphus his Commandment) were the Authors. It was made not a whole 100 years after the death of the Author of Nehemiah, and 300 years also before Christ. They are said to be 72 Elders chosen out of every Tribe; they are commonly called seventy, although they were 72, as Bellarmine showeth where he speaks of their edition, as the Centumviris which were 105. Ptolomeus Philadelphus the most learned of all the Ptolemy's, had made a Library at Alexandria which he stored with many thousands of Books, and understanding that the Divine Books of the Prophet's full of all good Doctrine, were kept amongst the Jews, written in their tongue, by the motion of Demetrius Phalerius the best Grammarian of that age, whom Ptolemy had appointed the Library-keeper, he requested of Eleazar the High Priest of the Jews those Books, 
See Dr. Brown. Inquiries l. 6. c. 1.  and Interpreters then 72 Elders of all the Tribes of Israel were sent unto them. All the Latin translations of the Bible (except that of Jerome) were made from it. 
Rainoldus de lib. Apoc.  The Evangelists 
a Non sequitur Apostoli usisunt ea editione: ergo est authentica five divina. Nam Paulus usus est etiam prophanorum libr●rum testimonij●, qui tamen proptere à non sunt divini. Caete●um quia scrips●run● Graecè Apostoli, facilè usi sunt ea editione quae tumsola Graecis erat cognita. Chamier.  followed the version of the Seventy in many things, which was in the hands of many, and of great authority amongst the Hellenists, when they might do it without much swerving from the sense of the Prophets, both to show their Liberty; and that in things indifferent and of little consequence, they would not give occasion of cavil to the wicked, nor of scandal to the weak.  
The 70 Interpreters do manifestly swerve from the Hebrew truth in reckoning of years; 
versio 70. In multis discrepat à fonte Heb●ae● praesert●m in Psalmia. Ger●ardus 2 Pet. 2▪ 5.  for Gen. 5. they say that Methuselah was more than 167 years old, when he begat Lamech; so that of necessity, they make him live 14 years after the flood, which is false, for than were 9 souls saved contrary to Gen. 7.  
The Syriac translation of the New Testament 
b Amorem verso●●la malumus gnera●e, quam 〈…〉 officina Biblica. Syriaca lingua quasi p●oles quaedam est Hebra●cae & Chaldaicae lingua. Hebraei siquidem, qui usque ad captivitatem Babylonicam Hebraicè solum, id est, lingua sua loqui consueverant, cum abducti essent in Babyl●nem, c●●perunt oblivisci ling●am, propriam, & addif●ere alienam, id est, Chaldaicam, quia tamen non perfectè eam pronunciare poterant, & semper aliquid ex Hebraica retmebant, factum est, ut lingua quaedam tertia nasceretur, Syriaca, dicta à regime. Bellarminas. M●dum in scribendo à dextra versus smistram in●r●tsum omnes Populi orientales sequuntur exceptis.  comes next to be considered, it is Ancient, yet it is not certain who was the Author thereof, nor in what time it was made; though Chamier thinks a little after Christ's time, the great elegancy and purity of speech, doth show that it is Ancient. It is probable that it was made about the beginning of the Christian Church, because the second of Peter, with the second and third of I●hn, Judas, the Revelation, are left out, which though they were written by inspiration, yet they were questioned by Ecclesiastical writers, because they were omitted by the Syriac translator.  
It is very profitable for the understanding of the Greek Testament. It w●ll interprets those Greek words, Matth. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per panem indigentiae nostrae, and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 22. The Syriack hath 2 words Maran Atha, which signify our Lord cometh. The Papists endeavour to establish their administration of the Lords Supper under one kind from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. but that word is generally used▪ for the whole action of the Sacrament, viz. the distribution of the Bread and Wine. The Syriac so renders it Comendentes vos & bibentes. Andrea's Masius in his Syriac Grammar saith that the Syrians do not write sinistr●rsum toward the left hand, as the Hebrews, nor dextrorsum toward the right hand, as the greeks and Latins, but deorsum downward; which manner of writing (it is probable) was then observed by Christ, John 8. 
* Aethiopibus qui à sinistra dextram versus scribunt Waltherw.  6. because at that time, the Jews used the Syriac tongue.  
The New Testament in Syriac is in Latin of Trostius his Edition, the Revelation was the Dieu's Edition, the later Epistle of Peter, and two Epistles of John, and that of Judas, are Pococks Edition. 
* Piscator. Scholar in loc. & Waltherus in officina Biblica n●vi Testamenti Syram editionem magni faciunt omnes decti. Chamierus.   
The Arabic translation.  
It is uncertain by whom it was made or when; sure it is, they had the Scriptures in their own tongue; and it were to be wished that that tongue were more common, and better understood; that Religion might be spread amongst the Saracens, 
The Arabic Testament was set out by Erpenius.  which for the most part speak that language.  
In the year 1592. the New Testament in Arabic, was first divulged at Rome.  
The Arabic tongue (saith Walter) is thought to be a branch of the Chaldee and Syriac proceeding from both, 
Erpenius saith the Arabic is Ancienter than the Syriac. Waltherus in  but that it exceeds them in 6. letters, there being 28. in the Arabic tongue. It was in use Anciently with the Ishmalites and Hagarenes, who drew their original from Abraham, and afterward would rather be called Saracens from Sara. It is now used through all Asia and Africa; Mahumed who descended from the Ishmaelitish Nation, wrote his wicked and blasphemous Al●oran in this tongue.  
Erpenius 
* officina Biblica. Orat 1. de Ling. Arab. dignitate.  (who was excellently skilled in this tongue) saith it is more necessary and excellent then either the Syriac, Aethiopicke, Persian, or Turkish language; he extols it for its antiquity, largeness, elegancy and profit.  
The Arabians (saith he) have many more accurate for Geography then Ptol●mie; Avice●ma, and other famous Physicians have written in this tongue. He saith 32 thousand of Arabic Books were to be had in one Library in Ma●●itania.  
Joseph Scaliger, 
Erpenl●●  Raphelengius, Isaac Casa●bone, Emmanuell Tremellius, 
orat. prima & secunda de Ling. Arab. dignitate. Mr. Cudworth calls Mr. Selden the Glory of our Nation for oriental Learning.  and Franciscus Junius, all learned men of special note much esteemed this tongue, and promoted the study of it, as their writings show. Mercer who was most versed in the Hebrew and Chaldee tongues, in his old age a little before he died, thought to have traveled into the cast, only out of a desire learn the Arabic tongue.  
The Latin translations were so many that Augustine 
a Qui ex Hebraea lingua Scripturas in Graecam verterum, numerari possunt. Latini autem nullo modo August. de doctrina Christiana l. 2. c. 11.  saith, they could not be numbered.  
That new version of Tremellius and Junius both, is best for the old Test and that of Erasmus and Be●a for the New Testament. See in Chamiers first tome l. 12. c. 1. his censure of all 3.  
There is a great use also of the Interlineary version put forth by Arias Montanus, for the finding out the sense, and genuine signification of all the Hebrew and Greek words.  
Amongst many and divers Latin translations, there was one more common than the rest of the Old and New Testament, usually called the vulgar, because it was of vulgar use, and received by many. Who was the Author of this Edition, it is not manifest. Some say it was more Ancient, then that of Jerome; Jerome wrote pure 
b Maldon. ad Luc. 16. 1. & Eslius ad 1 Cor. 5. 6. & ad Ephel. 1. 10.  Latin, being skilful in the Latin tongue, but the vulgar translation is barbarous in many places. Therefore Pagnine, 
* Hieronymus Latinitaris auctor est non contemnendus, qui in omnibus scriptis sui● sermone utitur grammaticès pu●o. Quam barbara contra sit versio vulg. res ipsa loquitur. ut mirum sit Jesuitas elegantiae Latinae aliàs studiosissimos vulgatam illam translationem vel hoc nomine non improbasse. Waltherus in officina Biblica. Of the Authentical Edition of the Scripture.  Maldonate, Es●ius, Sixtus Senensis, Burgensis, Valla, Lindon deny it to be Jeromes: that was translated from the Hebrew by the Greek, and not by Jerome, but by some uncertain and unknown Author saith Whitaker.  
Bootius in the Index of his Sacred Animadversions, ascribes it to Jerome.  
Vide Whitakerum de Scriptures Quoest. secund. controversiae.  
Cap. Sexto. & Waltheri officinam Biblicam.  
The Geneva translation for the French, and our last translation for the English, and Deodate for the Italian are the best, which is now set out in English, Diodatus noster in eximia Bibliorum Italicorum version, saith Spanbemius.  
The question betwixt us and the Papists, now cometh to be considered, which of these Editions is authentical, that is, which of itself hath credit and authority, being sufficient of itself to prove and commend itself, without the help of any other Edition, because it is the first exemplar or Copy of divine truth delivered from God by the Prophets and Apostles. This in respect of the old Testament is the Hebrew and in some Chapters of Daniel and Esra the Chaldee, and in respect of the New Testament is the Greek, all other Editions are but of humane authority.  
This proposition true in itself, is yet divers ways opposed by the Papists, whose opinions may be set down in three propositions.  
1. That the Hebrew and Greek Text are corrupt, and therefore not 
* Bellarm. l. 2. de verbo Dei c. 2. and Rhemists Preface before the new Testament.  Authentical, for the fountain is to be preferred before the streams if it come unto our hands uncorruptly. The Book of Moses 
a Fatear equidem & à me dissentiet opinor, nemo, Apostolorum & Prophetarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regulam esse & amussim ad quam versiones omnes exigendae sint. Morinus exercit. Bibl. la. exercit. l. 1. exercit. 1. c. 1.  which by God's Commandment was preserved in the Ark, and that very Gospel written by Matthew, those autographs (saith Morinus) are certainly the rule of all versions.  
The second proposition is, that the 70. Translators, were not so much Translators as Prophets, who wrote by divine inspiration, so that their translation had been authentic, if it had come to our hands purely and had not perished.  
The third is, that the vulgar Translation is of authentic authority, and aught so to be received, neither may any man presume to reject it upon any pretence; they say it hangeth between the Hebrew and Greek as Christ did between the two Thiefs.  
To these 3. Propositions we oppose 3. which are most true, and shall prevail.  
1. The Hebrew of the old Testament 
a Scriptura Hebraea in v. ●. & Graeca in N. T. ab Hierony morectè vocantur fontes veritatli.  and the Greek of the new is the authentic Edition, and the pure fountain of divine truth.  
2. The 70. were not Prophets, but Translators.  
3. The vulgar translation neither is authentical nor perfect, neither ought it in any case so to be esteemed.  
Reason's Proving that the Hebrew of the old Testament, and the Greek of the New, are authentical and pure.  
To prove our first Proposition, these arguments may be brought.  
The Hebrew of the old, and Greek 
* In Ecclesia Christiana nulla unquam fuit Editio authemica, excepta Hebraica veteris, & Graeca Novi Testamenti. Nam id opinor in ecclesia catholica dicendum est authenticum, quod apud omnes authoritatem in habet. Chamierus.  of the New Testament, are the very Scriptures, which came immediately from God; the very particular, and individual writings, both for Character and stile of Speech, yea, the dialect as well as the matter of them is immediately by inspiration from from above, and written by holy men, as they were moved by the holy spirit; what Edition therefore is worthy to be compared to this.  
When we speak of the original and authentic Text of the Holy Scripture, that is not to be so understood as if we meant it of the Autographs written by the hand of Moses, or the other Prophets or Apostles, but only of the original * or the primogeniall Text in that tongue, out of which divers versions 
a Rivetus in Catholico orthodoxo● Scripturae dupliciter intel ligitur; vel enim significat ipsam literarum picturam & sic accipitur Exod. 32. 16. vel res ipsas, qua significantur per eas voces ut Matth. 22. 25. Aeque Biblia Sacra nuncupantur codices illi qui passim circumf●untur Latinè, Gallicè, Chaldaicè, Syriacè; ac qui Hebraicè & Graecè, etsi longè alij sint literarum ductus & syllabarum compositiones. Chamierus de Canone l. 9  were derived according to the variety of tongues.  
2. For a long time before the Birth of christ, the Hebrew was not only the alone authentic Copy, but the only Edition which was extant in the world. In the days of Moses, the Kings of Israel and the Prophets before the Captivity, what Edition of Scripture had the Church but the Hebrew? what did the Jews read in their Synagognes', and in their solemn meetings, but only this Hebrew Edition?  
After the time of Christ, for the space of 600 years, the Hebrew Edition of the old Testament, and the Greek of the new, were held Authentic, and no other.  
3. If any thing be erroneous, doubtful, less emphatical, or improper, or if in the Articles of religion any doubt or difficulty arise, which cannot be decided out of translations; we must necessarily then have recourse to the Hebrew of the old, and the Greek of the new Testament, as Augustine 
b de doctrina Christiana l. 2. C. 11. Si translatio ab originali dissentit, ei linguae potius credendum est unde in aliam per interpretationem facta est translatio. Augustinus l. 15. de Civitate Dei c. 3.  witnesseth, and Jerome in lib. Contra Helvidium.  
Beliarmine grants that sometimes we must have recourse to the Hebrew & Greek fountains, 1. When in the Latin Edition there be any errors of the Scribe. 2. When there are divers readings. 3. When there is any thing doubtful in the words of sentence. 4. To understand the force and Energy of the word, because all things are more emphatical in the original.  
4. If the authority of the authentical Copies in Hebrew, Chaldee, and Greek fall, then there is no pure Scripture in the Church of God, there is no high court of appeal where controversies 
* ●●eronymus & coaevus ei Augustmus diffis. ulteribus in versionibus ob●r●is, jubent nos recurrere ad ipsos fontes. Er●en us.  (ri●ing upon the diversity of translations, or otherwise) may be ended. The exhortation of having recourse unto the Law and to the Prophets, and of our Saviour Christ ask how it is written, and how readest thou, is now either of none effect, or not sufficient.  
The Papists differ among themselves in this controversy 
a Bellarm. lib. 2. de verbo Dei cap. 7. Morinus exercit, Bibl. l. 1. exercit 1. c. 2. 3. 4.  about the corruption of the originals, some of them say that the Hebrew of the old, and the Greek of the New Testament is not generally corrupted, and yet is not so very pure a fountain, that whatsoever differs from it, is necessarily to be corrected by it.  
Others 
b As Canus l. 2. c. 13. de locis Theologic is Lind●nus l. 1. c. 11. de optimo genere interpret.  say that the Jews in hatred of the Christian faith depraved and much corrupted the Hebrew Text of the Old Testament. Which opinion as absurd is rejected by Bellarmine, and is easily refuted.  
I shall first lay down some reasons against the grosser opinion, and also that of Bellarmine's, before I come to answer the particular objections of the Papists.  
1. Jerome and Origen thus argue, if the Jews corrupted the Hebrew Text of the Old Testament, than they did this before the coming of Christ or after it, not before his coming, for there was no cause why the Jews should do it, and our Saviour Christ would never have suffered so gross a crime to have passed without due reproof, when he was not silent for lesser faults. On the contrary our Saviour sendeth us to the Scripture to learn the doctrine of salvation, Luke 16. 29. and proveth his doctrine out of Moses and the Prophets. Not after Christ's coming, than the Testimonies cited 〈◊〉 Christ, and his Apostles would have been expunged by them, and the special prophecies concerning Christ, But they are all extant. The Jews have and yet still do keep the holy Text 
c Noriffimum est, nulla in resuisse Judeeos tam curiosos, pios & religiesè observantes, quam ut Biblia sua casta, pura, inviolataque co●servarent. Nam illud mandatum Dei, quod Deut. c 4. v. 2. legitur, non solum de quinque Moysis l●bris dictum esse imerpretantur, sed in universum de omnibus l●bris & verbis quae per Spiritum Sanctum Prophetae ludaeis Communica●unt, intelligunt. Insuper multis ab ipsis Judaeis san●itum est legibus, cum, qui aliquid in Biblii● mutit, pecsatum committere inexpiabrle. Quin & hoc ad jecerunti siquis velex ignoran● ìa, & impietat● unum vocabulum mutet, ne totus propter●●t mundus pereat, & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertatur periculum esse. Ha● autem sententiae sue causas adduxerunt, quòd credant Deum Opt. Max. propter solam Scripturam sacram (quam ipsi opinionem var●is sodis probant) hunc mundum creasse. Johannes Isaacus contra Lindanum l. 2. p. 66. 67. 18.  of Scripture most religiously & carefully, which may appear, since (as Johannes Isaac contra Lind in. l. 2. a Learned Jew writeth) that there are above 200 arguments against the Jews opinion, more evident and express in the Hebrew Text of the old Testament, than there be in the Latin translation. From the days of our Saviour Christ until this time, the Jews keep the Scripture with so great reverence (saith the same Isaac) ut jejunium indicunt si illa in terram ceciderit, they publish a Fast if it fall upon the ground. This Testimony of Isaac Levita is the more to be esteemed, 
Tu illos accede, & urge disputatione; ducenta tibi argumenta ex Biblijs contra illos supp●tunt, quae in textu Hebraeo clariora & dil●id●ora, quam ulla c●nversione inveniuntur. Id. ib. p. 77  because he was Lindans own Master and professor of the Hebrew tongue in the university of Coolen, and hath written 3. Books in the defence of the Hebrew truth against the cavils of his Scholar. Arias M●ntanus for his rare skill of tongues and arts, was put in trust by King Philip to set forth the Bible in Hebrew, Greek, and Latin, wherein he hath reproved that Treatise of Lindan, and disclosed his folly. Muis (who hath written a Commentary on the Psalms) a great Hebrician and learned Papist hath written against Morinus about this Subject. The most learned Papists, Senensis, Bannes, Lorinus, Pagnine, Brixianus, Valla, Andradius, and Bellarmine, hold, 
R Ben. Maimon saith, if in the copying of the Hebrew Bible, one letter we written twice, or if one letter but touched another that Copy was not admitted into their Synagognes', but only allowable to be read in Schools and private families.  that the Jews did not maliciously corrupt the hebrew text.  
Josephus l. 1. contra Appian (who lived after our Saviour) saith, that the Jews did keep the holy Scripture with so great fidelity, that they would rather die then change or alter any thing in it. Euseb. Eccles. Hist. l. 3. cap. 10. teacheth the same thing. The Stupendious diligence of the Massorites, in numbering of the words and Letters, with the variations of pointing and writing, l●●st any place or suspicion should be given of falsifying it, seems to be a good plea also against the Jews wilful depraving of Scripture: Paulo post Hieronymum confecta est massora, quam utilissimum thesaurum Arias appella● Chamierus.  
If Origen, or Jerome (the two chiefest Hebricians among the Fathers) had had the least suspicion of this, they would never have bestowed so much time in the learning of this tongue, nor have taken such indefatigable pains, in translating the Bible's out of Hebrew. Yet Morinus would seem to give answer to this, viz. that we might convince the Jews out of their own Books. Jerome doth in a thousand places call it the Hebrew truth, & fontem limpidissimum, and prefers it before the translation of the Septuagint, and all other versions whatsoever. He calls the Hebrew in the old and Greek in the New Testament, fontes veritatis. Farther if the Jews would have corrupted the Scripture they could 
* Non potuerum Judaei Scripturas corrumpere. Augustinus ex exemplarium Bibliorum multitudine id probat l. 15. de Civitate Dei cap. 13. Absit (inquiens) ut prudent aliquis Judaeos cujustibet perversitatis atque malitiae tantum potuisse credat in codicibus tam multis, & tam longè latèque dispersis. Potis●ima ratio à singulari providentia divina deducitur▪ Glassius l. 1. Tract. 1. de textus Heb. in v. T. puritate. Sect. secunda,  not, for the Books were dispersed throughout the whole world; how could the Jews then being so far dispersed themselves, confer together, and corrupt them all with one consent? The Books were not only in the hands of the Jews, but of Christians also and in their Custody; and they would never have suffered the Books of the old Testament, which are the foundation of faith and life to be corrupted. Add, if the Jews would have corrupted the Scripture, they would have corrupted those places which make most against them, concerning Christ's person, and office; as that prophecy, 9 of Dan. of the Messiahs coming before the destruction of Jerusalem, that Hag. 2. 9 which setteth out the glory of the second Temple, to be greater than the glory of the first, in regard of the presence of the Lord in it: that Gen. 49. 10. who is such a stranger in the Jewish controversies as to be Ignorant how stoutly and pertinaciously many of the Jews deny, that by Shilo there is understood the Messias? but the threefold Paraphrase there hath expressly added the word Messias, and stops the mouths of the Jews, who must not deny their authority, so that they fear nothing more than to 
* Amoma Antibarb. Bibl. l. 1.  contest with those Christians, who read and understand the Chaldee Paraphrases, and interpretations of the Rabbins. See Master Mede on that Text.  
Psalm 2. 12. where the vulgar Latin hath apprehendite disciplinam (quae lectio nihil magnificum de Christo praedicat) the Hebrews read osculamini filium, which is more forcible 
a Ipse Bellarminus fatetur, ex Textu Hebrae● Judaeos fortius constringi & vexari saepius pesse, quam ex version Latina.  to prove the mystery of Christ's Kingdom, and celebrate his ample dominion over all.  
That place 53. of Esay contains both the prophecy, and whole passion of Christ in itself. Yet what is wanting there in the Hebrew Text? is there a letter taken away or altered, to violate the sense of the mysteries? Isaac Levita 
* l. 2. contra Lind. p. 82.  saith that this Chapter converted him, that he read it over more than a thousand times, and compared it with many translations, and that more of the mystery of Christ is contained in it, than in any translation whatsoever.  
He addeth further, that disputing with five Rabbins at Frankford, he urged this Chapter against them, and thereby brought them into those straits, and so stopped their mouths, that they could not reply to his arguments. We have the second Psalm, the 21. the 110. and all others entire and complete, in which there are most manifest 
* Quid illustrius de Christi Messiae nostri diei potest exhibitione, quam istud Esa. 7. 14. Esa. 9 6. Quid de passione ejus acerba & resurrectione gloriosa splendidius dici potest, quam quod in Esa. 53. cap. dicitur, i●emque in Psal. 22. Nec tamen corruptelam vel hi●, vel permul●is aliss Scripturaelocis ullam fuissé à Judaeis illatam deprehendere possi●mus. Glassius Philol. Sac.  prophecies concerning Christ.  
There are many besides the Papists, who have stood for the uncorrupt truth of the fountains and have defended the Jews faithfulness in preserving the Hebrew Copies, as Whitaker, Lubbertas, Junius, Ames, Rivet and others. But none hath performed more for the vindicating of particular places, which are either suspected, or openly charged of corruption by certain Papists, than Solomon Glassius a most learned man, who in his Philologia sacra hath vindicated 72 places of the Old Testament, and 20. of the New.  
All know that that place in the 7th of Esay a virgin shall conceive was constantly objected to the Jews from the beginning, and yet they have left it untouched. Chamier de Canone. l. 12. c. 4, Objections of the Papist against the purity of the Hebrew Text in the old Testament.  
Bellarmine 
a L. ●. de verbo Dei c. 2.  only produceth 5. places of Scripture, in which he endeavours to prove not that the Hebrew text is corrupted by the labour or malice 
b aliis occurrendum videtur, qui zelo quidem bono, sed nescio an secundum scientiam, omnino contendunt, Judaeos in odium Christianae fidei fludiosè depravasse & corrupisse multa loca Scripturarum. Bellarm. de verbo Dei l. 2. c. 2.  of the Jews, (that opinion he evidently and solidly refutes) yet that it is not altogether pure and perfect, but hath its errors brought in from the negligence of the Scribes, and Ignorance of the Rabbins.  
Cotton saith the originals are miserably corrupted; and that there is a multitude almost incredible of depravations, and falsifications made by the Rabbins and Massorites.  
But Bellarmine who was more learned than he, and from whom he hath stolen a great part of his Book against the Genevah translations, doth sufficiently confute him.  
Ob. Ps. 22. 16. There is no Christian, but he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet, yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lion.  
Sol. This is the only argument 
* Nullum habet Lindanus argumentum, quod vel faciem qu●●dam veritatis habeat prater hoc. Vt veritatem sateamur, hoc vocabulum ab annis decem non parum nos tòrsit, maximamque suspicionem praebuit, ut omnino corruptum esse crederemus. Johannes Isaacus contra Lind. l. 2. p. 102. Ego profecto ausim praestare praeter locum Psalmi 22. in tobis Hebraeis Codicibus inveniri nihil, quod optimam, Cohaerentem, P●am & Christianae fidei prorsus congruentem non habeat sententiam. Muis de Hebraicae editionis authoritate ad veritate. Voici l' unique lieu, en tout l' Hebrien, qui semble au●ir apparence de raison, pour fair penfer à une malicieuse entrepri●se de Juifs. Benedict. Turretin response à la Preface de Coton.  which Lindon hath of any show, to prove that the Jews have corrupted the H●brew Text saith Rainolds against Hart; Whitaker saith hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae jundicium inveniri. The same say John Isaac against Lindan, Muis against Morinus, Turretinus against Coton.  
But it is easy (saith Whitaker) to vindicate this place from their calumny. For first learned men witness, that Caru is read in many Hebrew Books. John Isaac, a Popish Jew in his second Book against Lindan witnesseth, that he saw such a Book. Hoc idem ego Johannes Isaac ipsa veritate & bona conscientia testari possum, quòd hujusmodi Psalterium apud avum meum viderim, ubi in textu scriptum erat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in margin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplaria habuisse, haud dubite. Hinc itaque manifestum esse puto, cur septuaginta etalij transtulerint, foderunt. Siquidem illi non Keri sed Ketif sunt secuti. The Massorites say it was written Caru in many exact Copies. It is not therefore a corruption, but a divers reading in certain Copies by the mistake of the Scribes, as Bellarmine himself confesseth. Apparet (saith he) imprudenter quosdam, dum se Hebraeos oppugnare credunt, ecclesiam ipsam oppugnare. Si enim illae correctiones Scribarum sunt Hebraici textus corruptiones, sequitur apertè, vulgatam quoque editionem esse corruptissimam: quam tanten nobis Ecclesia pro versione authentica tradidit. Bellarm. l. 2. de verbo Dei c. secundo.  
Genebrard the King's professor of Hebrew in Paris on the place concludes that the Jews did not corrupt this word. Vide sil in loc.  
The Chaldee Paraphrast hath joined both readings together q. d. they have digged or pierced my hands and my Feet as a Lion is wont to dig with his Teeth. Varia lectio est in Biblijs Hebraeis in locis 848. Broughton de translat.  
Morinus, a learned Papist hath writ n 9 exercitations on the Bible, and labours to prove from Beza, Amama, de Dieu and other Protestant writers, that there are many faults in the Hebrew and Greek Copies which we now have. Muis a Papist also hath answered him.  
Ob. Psal. 19 4. 
* Vide Rivetum in Comment. & Glassium in Philol. Sac. The Caldee paraphrase agrees with the Hebrew. Profesto haec res, ut ingenuè fatear, me quoque aliquando torsit. Amussis, quae funiculo constat, non omnino voce caret, siquidem architecti & alij artifices, quando aliquid signare aut metiri volunt, dum amussem vel funiculum extendunt, & deinde m tiunt, sonum quendam edere Consueverunt. Isaacus Levita l. 3. contra Lindanum. Illa Coelorum linea, vel ut. Tremellias transtulit, delineatio, id est illa Machina, structuraque orbium Coelestium, quodammodo ad amussi● expolita, insinitam artificis Potentiam, sapientiamque praedicat Whitakerus  The Hebrew Books have, in omnem terram exivit linea eorum, their line is gone forth through all the earth, but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierome, sonus eorum, their sound, and Saint Paul approved of this version, Rom. 10. 18.  
Sol. Whitaker in his answer to this objection, follows Genebrard in his Scholia upon the place, and Genebrard follows Beza on the 10. of the Rom. 18.  
The Hebrew word (say they) truly signifieth a line, but the Septuagint Interpreters respected the sense, and the Apostle followed them. The scope of the Psalm is, that God's people may see what documents are given unto them of God, whereby they may be brought, and led to the true, certain, and saving knowledge of God, to the 7. verse; it showeth how they were taught by the works of God, thence to the end; they were instructed by his word; the Apostle allegeth this Psalm to prove that the Jews might come to know God by his word, and thereby might have faith in Christ Jesus; the sense therefore is not only the delineation and constitution of things created, but also the word of God, and the doctrine of the Gospel, long since propounded to the Jews, and so propounded as they could not but hear, because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets. Paul interprets the comparison propounded by the Prophet and teacheth, that as certainly as the lines of heaven run forth into all the earth, so certainly in these last times, the doctrine of the Gospel came forth into all the earth by the Apostles preaching, and therefore the Apostle did not rashly change the word of the Prophet, because the Hebrew Text in the Prophet was corrupt, but purposely in stead of delineation the Apostle put in sonus, having respect to the present accomplishment of the promise, whereby God had foretold, that all the Gentiles should be converted to the communion of the Gospel; and to this end he did foreshow that he would give unto them preachers.  
Coton urgeth 2 other places, to show that the Hebrew Text is corrupted, 2 Matth 23. and 27. of Matthew.  
Ob. 2 Matth. 23. He shall be called a 
* Or he shall be called a flower or branch. Weemes. Esaiae undecimo, est in Hebraeo vox Ne●zer quae alludit ad Nazaraeum, imò est ab eadem radice; proinde poterit, si quis velit, eo referri; of't certè non erit versio sed allusio. Itaque melior eorum videtur sententia qui indicatum potius censent decimum tertium capu● Judicum, ubi praedicitur Samson futurus Nazaraeus: fuisse. enim Illum typum Christi nemo dubitat. Chamienus tomo 1ᵒ de Canone. l. 13. c. 8. Ex Esaia 11. 1. & Zach. 6. 12. Commodissimè videtur possè exponi Casaub. in exercitat.  Nazarene is no where found, though the Evangelist say that it is written, therefore it followeth (saith he) that the Hebrew original which we have is imperfect.  
Sol. Saint Jerome saith that this place was objected to him ab●ve a hundred times, and that he hath as often answered it, viz that if the Hebrew be imperfect having no such passage; then is also that of the Septuagint and the vulgar; so that the objection is not against the Hebrew, but against the Scripture in what language soever it be. M●ldonat, after he had well weighed divers opinions, holds that of Jeromes for the most sure, which is to draw Nazarene from Netzer a branch, Esay 11. 1. Junius in his parallels; Piscator, Dr. Taylor, Master Dod go the same way. chrysostom and Theophylact, because they cannot undo this knot, cut it, thus, saying that many of the Books of the Prophets are lost. Bucer thinketh that place Judg. 15. 5. is here noted, Samson being a Redeemer as he was a figure of Christ, and the Book of the Judges was composed by divers Prophets. Calvin▪ Marlorat, Beza Scultetus, and Master Perkins seem to incline to this opinion.  
Our last large Annotations mention both these Interpretations, but adhere rather to the former.  
Ob. The second place urged by Cotton, to prove the corruption of the Hebrew is 27. of Matthew v. 
* Omnes Interpretes locum illum a Matth. citatum ad ea quae Scripsit Zacharias re●ulerunt, nec aliqui eorum de omisso aliquo Jeremiae prophetice libro cogitarum. Nisi quod unus est inter Jesuitus qui locum exist●mat ex duobus constatum, nempe ex Jeremiae cap. 32. & Zachar c. 11. & hoc. esse usitatum in Scriptura exemplis probat, ut cum verba & testimonia duorum sunt, aut altero omisso alterius tantum nomen exprimatur, aut totum testimonium, quasi unius tantum esset, significetur. Haec Jesuita Sanctius (in Zach. Cap. 11.) Hieronymo haec maximè placuit solutio, quam Baronius amplectitur, ut & Jansenius, Maldonatus, & Suarez, Matthaeum suo more tantum posuisse quod dictum est per Prophetam, ab aliquo autem in margin scriptum fuisse Jeremiam, quod postea scriptorum incogitantia intertextum irrepserit. Ad hoc facit, quod in Syra version nomen prophetae omittitur. Rivetus in Catholico Orthodoxo. Citantur sub nomine Jeremiae, velquia Zacharias ea à Jeremia, cujus discipulus fuerat, acceperat, vel quia idem binominis fuit, praesertim, 〈◊〉 utriusque nominis fit eadem significatio. Id. ibid.  9 The Evangelist citys Jeremy for that which is to be found only in Zacharie.  
Sol. Junius in his parallels and Doctor Taylor on the temptation bring 6. answers to reconcile these places.  
1. Some say it joins together both, one place in Jeremy, Chap. 18. 1. 2, 3. and that of Zacharie; but there is little or no agreement between them. Secondly Some say, that it is not in Jeremy's writings which are Canonical, but in some Aprocryphall writings of Jeremy which the Jews had, and which chrysostom confesseth he saw, wherein these words were; but it is not likely, that the holy Evangelist would leave a Canonical Text, and cite an Apocryphal, or give such credit to it, or seek to build our faith upon it; and by our rule, that Book should be Canonical, which is cited by Christ or his Apostles. 3. Some say that Matthew forgot, and for Zachary put down Jeremies; so Augustine, and Erasmus; but with more forgetfulness, for holy men wrote as they were moved by God's Spirit. 4. Some think it the error of heedless writers, who might easily so err; but all the oldest Copies, and the most Ancient Fathers have the name of Jeremy. 5. Some say that Zachariah being Instructed and trained up with Jeremy did deliver it by tradition from Jeremy, and so Jeremy spoke it by Zachariah, which might be true, because it is said in the Text, as was spoken by Jeremy, not written. But sixthly, the most compendious and likely way of reconciling is this; that Zachary and Jeremy was the same man having 2 names, which was very usual among the Jews, as Solomon was called Jedidiah, jehoiacim Jeconias and Coniah; Simon; Peter, Cephas, and Bariona; Matthew, Levi. So far Junius, and Doctor Taylor. See Mr. Robert Baily on Zach. 3. 1. 2. p. 11. and last large Annotat.  
The best of the Popish writers cannot deny, 
Jeremy and Zacharie differ not much in signification, one signifieth the commemotation of God, the other the exaltation of God.  but that the name Jeremy the Prophet is put for Zachary, either through the negligence of the Scribes, or else it was inserted into the Text out of the Margin, the Evangelist saying no more, but that it might be fulfilled, which was spoken by the Prophet, as both jansenius and Maldmate in loc. do confess.  
1 Chamier distinguisheth of a twofold depravation, one of Interpretation, herein we excuse not, nor defend the Jews. Second of the letter, herein they are to be patronised against the Papists, 
Hic nodus vetustissimos quosque interpretes torsit. Beza In literarum compenduns facile potuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutari. Id ibid. Aliqui dicuut esse errorem calami et librarioram indili●eniet oscitan●erque exemplaria sibi proposita aut legentium aut exscribentium, ut si quis hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l gerit, id, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam sememiam Syrus & Arabs videntur confirmare. Sed vetustas ipsa & consensus omnium exemplarint, quae jam olim versata sunt in Patrum Orthodoxorum manibus, videtur nobis meritò hoc defensionis genus extorquere; quod etiam agnovit memoria sua Hieronymus. lun. in Parallel. Vide Sixti Senensis lib. Saxtum annotat. 131.  who thorough their sides, strike at the very Scriptures, and labour to overthrow their authority.  
The Hebrew Edition then (notwithstanding these and such like frivolous objections) is sincere and uncorrupt, and if any errors crept in through negligence or Ignorance of the Pennien, which Copied out the Books, yet Bellarimine himself granteth they ar● of no great moment; in matters pertaining to saith and manners, (saith he) there is nothing wanting in the integrity of the Scriptures. Haud negare ausim, & temporum injuria & descriptorum iucuria errata quadam & sphalmata in textum hebraum irrepsisse. Am●ma Antibarb. bibl. What reasons can the Jesuits allege, why the Hebrew and the Greek, which kept their integrity 400 years together after Christ, amidst as bitter Enemies as ever they had, as troublesome and tempestuous times as ever were since, should after in time of less danger, and greater quiet, lose not their beauty only, but their Chastity also. And we marvel that the Jesuits are not afraid to suffer this blot to fall upon their Popish government; which boasteth and saith it is the pillar of truth, and yet hath had no better care to preserve the truth.  
Objections of the Papists against the purity of the Greek Text in the New Testament.  
Ob. They instance in Rom. 12. 11. to be corrupt, the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Sol. Many of the ancient Greek 
* The Greek Scholiast, Oecumenius, so read Chrysost. and Theophylact, and Basill. See Par in locum Franciscus Lucas restatur se sex Graeco● codites vidisse in quibus esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Beza asserit ita legi in probatissimis quibusque● Arias Montanus, non tantùm in textu posuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed etiam in Apparatu nullam adnoravit lectionis varictatem, quo satis ostendit se nullos legisse codices Graecos, in quibus esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alias non omissurus opinor, qui longe leviora collegit. Chamierus.  Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmerond the Jesuit confesseth, serving the Lord, and it appeareth in the Syriac translation: and who seeth not, that it might rather be an oversight of the writer taking one word for another, rather than a fault in the Text; and the cause of the mistake (saith Beza) was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we should admit the other reading, we must not understand the Apostle as if he commanded us to be temporizaers, or to apply ourselves to the corrupt customs and manners of the times; but to keep time in all our actions, and do them in the fittest season, as Col. 4. 5. Ephes. 5. 16.  
Ob. Erasmus the best translator of all the later (by the judgement of Beza) saith, that the Greek sometimes hath superstuities corruptly added to the Text of holy Scripture, as Matth. 6. The doxology, for thine is the Kingdom, the power and the glory for ever and ever. He calleth these words trifles, rashly added to the Lords Prayer, and reprehends Valla for blaming the old vulgar Latin, because it hath them not. Tertullian, Cyprian, Ambrose, Jerome, and Augustine do expound the Lords Prayer, and yet make no mention of these words. Beza confesseth it to be magnificam illam quidem & sanctificam, a most high and holy form of expression, sed irrepsisse in contextum, & quae in vetustissimis aliquot codicibus Graecis desit, 
See Mr. Gregory his Observations upon some passages of Scripture Ch. 38.  it is not to be found in that vetustissimus codex by Beza to the university Library of Cambridge; that Copy perhaps was corrupted by the Heretics.  
It is not presently trifles, whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name, and yet they do Erasmus wrong, to say that he called that part of the Lords Prayer trifles absolutely; for he styles it so conditionally, if it be not part of the Ancient Text.  
2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost, 
Cartw. in his answer, to the Rhemists' preface.  he would no doubt have taken heed how he had called this conclusion of the Lords Prayer trifles, for it appeareth manifestly, that this sentence was borrowed from David, 1 Chron. 29. 11. with some Abridgement of the Prophet's words.  
3. That cannot be superstuous without the which we should not have had a perfect form of Prayer; 
Coronis precationis Dominicae Qua tuum est regnum, etc. Etsi in multis Graecis codicibus & apud Syrum quoque interpretem reperitur, tamen, Bezâ referente, in vetustissi●●is aliquibus Graecis codicibus deest, & à nemine expenitur, praeterà vulgato & à Chrysostomo. Dost quoque in version Arabica, nec in ullis Latinorum exemplaribus visitur: ut non immeritò Erasmus conjectet, ex solemni consuetudine à Graecis adjectam & postea in Textum ipsum fuisse translatam. Scultetus in locum.  for since Prayer standeth as well in praising of God and thanksgiving, as in petitions and requests to be made unto him; it is evident that if this conclusion had been wanting, there had wanted a form of that Prayer which standeth in praise and thanksgiving.  
4. If to give a substantial reason of that which goeth before be superfluous, than this conclusion may be so.  
5. For confirmation of this reading, we may allege besides the consent of the Greek Copies, the Syrian interpretation which is very Ancient. chrysostom, Theophylact, and Euthymius expound it. The Lord's Prayer in Luke is perfect in respect of the Petitions, yet nothing hindereth but that in Matthew might be added the confirmation and conclusion; Matthew hath many other things in his Gospel, which Luke hath not.  
Salmeron reproves Cajetan for calling this Multil●quium, since there is a notable confession of 4 properties of God, his Kingdom, Power, Glory, and Eternity.  
I should now show, that neither the translation of the Seventy, nor of the vulgar Latin are authentical; but there are two questions of great moment, first to be discussed.  
The first is, whether any Books of the Scripture be lost.  
The second, whether the Scripture of the Old Testament was punctata from the beginning.  
To the first question, that we may give a right answer; we must distinguish of the Books of Scripture, some were Historical, ethical, or Physical, 
* Spanhe●● Dub. Evang. parte Tertia. Dub. 130. Codices sacros in excidio Hierosylimitano prorsus intercidisse commentum est, non veritas, Id. parte secunda. Dub. 89. That was too confidently spoken by Whitaker, (though otherwise a worthy writer) Canonica quaedam perijsse, credo esse. enminem qui dubitet. Psal. 111. 8. Cartw. in his answer to the Preface of the Rhem Test. Nego canonem, id est, numerum librorum sacrorum, ex quo confectus est, unquam fuisse majorem, quam sit body. Chamier●●.  others Dogmatic. The former might perish and fall away but not the latter. Therefore that common objection of divers Books mentioned in the Old Testament, whereof we find none so entitled in the Canon thereof, is easily answered. Either they were Civil and commonwealth Stories, whether the Reader is referred if it like him to read the stories more at large, which the Prophets touched shortly; or else they are contained in the Books of the Kings, which are manifestly proved to be written by divers Prophets in their several ages, wherein they prophesied. Salomon's Books which he wrote of general Philosophy fell away, but all the other Books of the Scripture do still remain. First, they are all of God, all whose works remain for ever, therefore the holy Scriptures being not only his handiwork, but as it were the chief and Master-work of all other, must have a continual endurance.  
Secondly, they all are written generally for our instruction, and more particularly for admonition and warning, for comfort and consolation, unless we will say that God may be deceived in his purpose and end wherefore he ordained them; it must needs be, that it must continue whatsoever hath been written in that respect.  
Thirdly, if the Lord have kept unto us the whole Book of Leviticus, and (in it) the ceremonies (which are abolished, and whereof there is now no practice) because they have a necessary and profitable use in the Church of God; 
Vide Alting. problem. Theol. partem prim. & 6. prob. Drufium de quaesitis per Epistolam Epist. 101. Sec B. Vsher● Body of Divinity p. 17.  how much more is it to be esteemed, that his providence hath watched over other Books of the Scripture, which more properly belong unto our times?  
Fourthly, let us hear the Scripture itself, witnessing of it own authority and durableness to all ages; 
Deut. 2●. 29.  Moses thus writeth of it; The secret and hidden things remain to the Lord our God, but the things that are revealed to us and our Children for ever. 
Psal. 119. 152.  David also professeth, that he knew long before, that the Lord had founded his testimonies for evermore. 
Matth. 24. 35.  But our Saviour Christ's testimony is of all other most evident: 
Mat. 13. 32.  That heaven and earth shall pass, 
Matth. 5. 18.  but that his word cannot pass: And yet more vehemently, 
Luke 16. 17.  that not one jot, or small letter, prick 
a Cui ignorata non scrupulosa tantùm sed & superstitiosa prorsus Judaeorum anxietas non in libris tantùm sed in apicib●● librorum sacrorum numerandis, conferendis, custodiendis? & tantum abest ut volumen sacrum integrum interversum voluerint, ut contra profite antur totum mundum ●uiturum in Tohu va Bohu antiquum, si vel una vox in Scriptura mutetur. Spanhem. Dub. Evang. parte secunda Dub. 89.  or stop of his Law can pass until all be fulfilled. Rome 15. 4. therefore none of those which were written for that end, are lost.  
Origen in praefat. in Cant. Canticorum, Augustine l. 18. de civitate Dei. c. 38. thought it could not neither stand with the Divine providence, nor with the honour of the Church, that any Canonical Books, and given for such to the Church, should be lost. Of this opinion are many worthy modern Divines. Junius, Chamierus, Tomo. 1. L. 9 c. 5. Polanus, Wendelinus, Waltherus, Spanhemius, Cartwright, Gerardus in exegesi loci primi de Scriptura sacra. c. 6. Joh. Camero Tomo. 3. in Praelectionibus de verbo Dei. Cap. 15. Rivetus in Isagoge ad S. Script. c. 6. & in Summa Controversiarum Tom. 1. Tract. 1. Quaest 1. Altingi us. But Chrysost. and Whitaker, also Bellarmine l. 4. de verbo Dei. c. 4. Gr●ther and Becanus hold that some Canonical Books are lost. I rather subscribe to the judgement of the former Reverend Divines who held the contrary.  
The second question is, whether the Scripture of the old Testament was punctata 
Spanhemius Dub. Evangel. parte Tertia. D●b. 129.  from the beginning; or whether the Hebrew Text had Vowels, or points from the beginning as now it hath. Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo. Sententia utraque suos habet assertores, & magni quidem nominis.  
Cevalerius, 
Buxtorfius punctorum patronus fortissimus Capellus.  Buxtorsius, Marinus, Junius, and other very godly and learned men have defended the antiquity of the pricks, which to the Hebrews are in stead of Vowels, and say that the Bibles were punctata in our Saviour Christ's time and that he approved of the same Matth. 5. 
* Piscat. in. locum. Puncta ista Hebraica à Massorethia sunt excogitata, & textui sacro addita cicra Christi annum 500 aut saltem post 400. Capellus de punctorum Heb. Antiq. l. 2. Amama dissertat. de Jehov●. Vide Riveti Isagog. c. 8.  18. others hold that the invention of the pricks and the Mass●reth is to be ascribed to the Tiberian Massorites, who flourished about 500 years after Christ's birth; this opinion divers learned men have defended with most weighty reasons, as Martinius in Technologia, Luther, Mercer, Scaliger, and Drusius, Calvin upon the 11. of Zacharie, Zuinglius in his Preface on Esay. Raynolds in his censure of the Apocryphal Books. But above all Capellus in his Book entitled Arcanum punctationis revelatum, hath so strongly confirmed that opinion, and hath so solidly confuted the reasons which are commonly brought to the contrary, that he hath drawn some learned Divines to his opinion, which before did stiffly adhere to the contrary opinion, and left others very doubtful: He hath well answered that place, Matth. 5. 18. l. 2. c. 14.  
But (as Amana saith) if any will not be moved from the other opinion, 
Altum in omnium antiquorum Patrum Graecorum & Latinorum scriptis, de punctis silentium, ut ne minimus quidem apex de illa ●piculis in ij● exflet. Capel. lieu l. 1. c. 9  that the puncta were invented by the Prophets (which many godly Divines do out of a good zeal stand for) suum Cuique liberum sit judicium.  
Vide Fulleri Miscell Sac. l. 4. c. 4. Mercerum ad Gen. 16. 13. & Drusium ad difficuliora loca Genes. Buxtor fij dissertationem de Ebraeorum literis. Our Saviour saith, Matth. 5. 18. that not one jot or prick of the Law shall perish, whereby it should appear that the Law and the Prophets (for of both he speaketh immediately 
* B●shop Ushers Body of Divinity p. 13.  before) had vowels & pricks: whereunto also belong all those places of Scripture, which testify of the clearness, and certainty of the Scripture, which could not at all be now, if it lacked Vowels. Yet this is not B. Ushers judgement, as himself told me. Non est improbabile argumentum ex Matth. 5. v. 18. 
* Christus eo loco procul dubiò respicit non ad puncta vocalia & Accentus, qui tum nulli fuerunt; sed (uti rectè observat Hieronymus) ad figuram literarum, & ad cornicula illa, quibus literarum Capita in hodierna scriptura (quà in scribendo Legis volumine utuntur Judaei) armantur; hoc que duntaxat vult, se non venisse (quod de eo falsissimò Calumniabantur Judaei) ad evacuandam & abolendam Legem, ut contra potius venerit ad eam perf●ctissimè implendam. Capelli Diatribe de literis Ebr.  Luc. 16. 17. ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puncta & accentus commodè intelligi posse docti opinantur: inter quos Broughthonius in Daniel p. 45. & Polanus Syntagm. lib. 1. cap. 37. quamvis argumento illi nolimus insistere. Voetius Tomo primo. disputat. de authoritate Scripturae.  
Sine punctis legere (saith Drusius) paucis hodie Concessum. Serarius de Rabbinis saith, Elias Hutter a Lutherane writes thus, è mille Praedicantibus ne unum quidem esse, qui etiam punctatissina possit Hebraea legere, nedum absque punctis.    

CHAP. VII.  
NOw I proceed to show that neither the translation of the Seventy, nor the vulgar Latin are anthenticall.  
1. The Greek translation of the Old Testament, which is commonly ascribed to the Seventy Interpreters, is not Divinely 
* In editione Graecâ Librorum Mosis, Psalmorum, & Prophetarum, nihil fermè est quod peregrinum non sonnet, & quod Hebraicam non oleat loquendi rationem. Croij. observ. Augustius hanc versionem ait esse factam divina dispensatione, ea●que apud Ecclesias peritiores maximi fieri, cum tanta Spiritus Sancti praesentia interpretes adjuti esse dicantur in interpretando, ut omnium es unum fuerit.  inspired.  
The chief Pillars of the Primitive Church ran into this error, whence sprung many other errors. The Greek Fathers, who were generally unskilful both in Hebrew and Latin (some few excepted) were the less to be blamed here, since they made use of no other Editions, therefore they more confidently affirmed their own to be Authentical. Augustine, Tertullian, and many of the Latin Fathers (whom divers Divines follow) ascribed too much to the Seventy Interpreters. Yet there was a controversy between Augustine and Jerome concerning their authority, as is evident by both their Epistles. Bellarmine 
* Lib. 2. de verbo Dei cap. 6.  is large in commending this version, saying, that it is most certain, that those Interpreters did very well translate the Scripture, and had the Holy Ghost peculiarly assisting them, lest they should err in any thing, so that they may seem rather to be Prophets than Interpreters. Gretzer bestoweth a Prophetic spirit upon them, because they did so agree and absolved their task in so short a space of time, viz. in 72. 
* Valido 〈◊〉 ●cho opus est, ut concoqui p●ssi● nar●atio de Lxx. cellulis, de consensu illo miro, & de exigno temporis intervallo, quo totum opus confectum fertur. Span●. 'em Da●. Eva●g● part 1●. Dub. 22.  days,  
They are said to have been put a part in 72. celles, and to have all agreed in their translation, and the ruins thereof were (as is reported) showed a long time after at Alexandria. But Hierome and many of the * Papists held this to be a Fable of the 72 celles, since neither Aristaeus, who was a chief man about King Ptolemy, that set the 70 Interpreters on work, nor Jos●phus (who was most desirous of the honour of his Nation) maketh any mention thereof. And as touching the Interpreters themselves, Jerome saith, Aliud est vatem agere, aliud Interpretem. It is one thing to be a Prophet, another to be an Interpreter. And as for the translation, he saith, Germana illa & antiqua translatio corrupta & violata est.  
That Ancient and true translation 
* Mas●●● praefat. ingraec. edit. Jos●ae & Bella●m. l. 2. de verbo Dei. c. 6. Distinguimus nos inter vers●nem Lxx. primaevam purio●emque & inter posteriorem corruptam. Haec auctoritatis est ●erexiguae, Illa autem meruit quidem quondam auctoritat●m aliquam● Waltherus in officina Biblica.  of the Septuagint, is corrupted and violated, which (as Hierome saith) was agreeable to the Hebrew, but so is not the Greek Copy now extant, which is full of corruptions, and seemeth to be a mixed and confused translation of many.  
If the Seventy, as well as the Hebrew had been authentical, the Lord would have been careful to have kept it pure and uncorrupt unto our days, as well as he hath done the Hebrew. There is indeed a Greek Edition extant, which goeth under the name of the 70. but W●itaker 
* De Script-Controversiae primae quaest. Secunda c. tertio. Aut haec Graeca versio, quae ad nostra tempora pervenit, non illa est quam septuaginta Judaici s●niotes ed●de-r●nt, aut est tam i●fi●●●è faedèque depravata, ut authoritatis perexiguae nun● sit. Nam ne ipse Hieronymus puram habuit translationem Grac●m septuaginta interpretum. Illam enim, quam habuit, corru●tam vitiosamque esse, saepe in comment ●●iss conqueritur. Whi●akerus ibid. Vide Bezam in 17. Matth. v. 9  saith that the true Seventy is lost, and that this which we now have is mixed and miserably corrupted. Danda 70 Interpretibus venia, ut hominibus; juxta Jacobi sententiam multa peceamus omnes. Hieron ad Pam●ch. The Apostles and Evangelists writing in Greek, often followed the version of the Septuagint then common amongst the Grecians; and cited it sometimes where there is a most manifest difference from the Hebrew Text but yet they did not always use that translation, which they would have done, if they had esteemed it Divine and Authentical.  
Spanhemius Dub Evangel. parte 1a. Dub. 23. and Amama Antibarb. Bibl. l. 2. both think that conjecture of Heinsius (in his holy Aristarchus) very probable, viz. that the fable of the number, and consent of the Interpreters took its original from the 24. of Ex●dus. Hence (saith Henisius there) without doubt the History concerning Ptolemy, hence those famous celles which Jerome scoffs at, Hence that invention, that none of all that number differed in their Interpreations.  
Therefore since that version when pure was but a humane not Divine work, and proceeded from Interpreters not Prophets, it couldbe neither Authentical nor fide digna, any farther than it agreed 
* Graeci ab Hebr●●●● saepe recedunt. Mercerus ad Job. 15. 32. Vide Drusium in Gen. 6. & Fulleri miscell. Sac. l. 2. c. 6. p. 201: Mendas in Chronologici● numerl● habes complies. See Dr. Willet on 47. of Gen. and Chamiers first tome de Canone l. 13. c. 8. 9 10. Libri Mosis omnium sunt optimè translati: & Psalmi omnium deter●imè. Chamierus ib. c ●. Psalmo primo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestilentes pro irrisoribus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non resurgent impij in judicio: periculosa amphibolia, ne forte videantur à resurrectione excludi impij; debuit autem verti, non consistent in judicio, 〈◊〉 quia condemu●●●●tur. Chamierus ibid.  with the Hebrew Text.  
The Ancients themselves Commenting upon Scripture, used not the Septuagint Edition as authentic, from which it would not have been then lawful to depart; but rather often correct it, as Origen and Jerome from the Hebrew fountains: which every one knoweth that is versed in their works.  
They are most bold in changing numbers without any reason, as Gen. 5. to Seth, Enos, Cainaan, Malaleel, they give each a 100 years beyond the Hebrew truth. In the 46 Chapter of Genesis for Seventy souls they say 75.  
The seventy read Prov. 8. 23 in the beginning God created me, for, in the beginning God possessed me, whether because they mistook the Hebrew word Chava for Cava, upon their likeness in the Hebrew Characters, or their translation was at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit, possessed, and the Copies slipping in one letter, made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit, created, as Bellarmine after Zanchie thinketh.  
2. The vulgar Edition is not authentical.  
We are now come to show, that the vulgar Latin Edition 
* De vulgata latina translatione, vide Collationem Rain●l●i cum Harto c. 2. p. 23. & cap. 6 l. 201 202, & cap 8▪ p. 447. & Drusium in num. ●. c. 8. etc. 96. Rivetus in Catholico Orthodoxo Wend●lin. in Christiana theologia. Gerh. lo prim. de Script. Sac. with learned Papists hold that it was not Jeromes translation. Hebraici libri constanter legunt Hu, Gen. 3. Septuaginta habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chaldaica paraphrasis hanc lectionem confirmat, Denique quidam codices vulgatae editionis retinent ipse, quidam ipsum. Postremò pondus ipsum sententiae postulat, ut hoc de semine mulieri●, non de muliere intelligam. Whitakerus. De Latina Editione longè animosissima Catholic● est & Papistis controversia. Chamierus tomo 1●. l. 14. c. 1.  is not authentical, a thing of itself manifest, but yet to be proved by some arguments, because our Adversaries stand upon it. Our arguments are these.  
1. It was not Divinely inspired in respect of matter, form, speech, as the Hebrew of the Old Testament, and the Greek of the new were, but was translated by humane endeavour, and therefore it is against both religion and reason to say it is authentical; a work of men cannot in perfection be equal with a work of God; for as Jerome saith aliud est esse vatem, aliud est esse Interpretem.  
It is the office of an Interpreter, to translate the authentical Scripture, not to make his translation authentical; for both Jerome and every other Interpreter might err, so did not the Prophets and Apostles; the Council of Trent first decreed that this translation should be authentical, before it many learned Papists themselves did disallow that translation, as Paulus Brugensis, Valla, Engubinus, Isidorus Clarius, Jobannes Isaacus, Cajetan, Erasmus, Jacobus Faber, Ludovicus Vives, and divers others.  
2. The vulgar translation doth oft change the sentence of the Holy Ghost; yea, it doth dangerously and heretically deprave the sense of holy Scripture, and translate senselessly many times, therefore it is not to be held authentical. Gen. 3. 15. ipsa for ipse viz. Christ, or ipsum viz. semen, which place it seemeth was corrupted Idolatrously to extol the praises of the Virgin Mary, and to prove her patronage and protection. This reading drew Bernard into this opinion, Maria abstulit opprobrium matris Evae, & patri pro matre satisfecit quod promittitur, Gen. 3. 15. ipsa conteret; & cui servanda est victoria nisi Mariae? Bern. See Bedels' answer to Wadesworths' Letters Ch. 6.  
Hoc conteret, Tremel, & alij, that is that same seed, rather he, viz. that one person. Hieron. Ipse c●nteret caput tuunt, so the Septuagint & our translation. Gen. 4. 13. Major est iniquitas mea quam ut veniam merear. a corrupt translation serving to countenance the error touching merit de congruo. In the Hebrew there is nothing which hath the least signification of merit; it should be translated ut feram vel sustineam, vel remissionem consequar. Translatio ista potest tolerari, sumatur mereri pro consequi ut saepissimè olim apud veteres. Chamierus. Exod. 34. 29. v. The vulgar hath videbant faciem Mosis cornutam, 
* Ex voce Hebraea potest emendari prava vulgi consuetudo, qui duobus Cornibus ping●nt Mosen; rident igitur nos & execantur Judaei quotles mosen in templis cornuta facie depictum a piciunt, quasi nos eum diabolum quendam, ut ipsi stuliè interpretantur, esse putemus, Sixtus Senensis Bibli●th Sanct. l. 5. annotat. 116.  for radiantem which the Hebrew word signifieth; the seventy translate it (the Apostle Paul approving of it, 2 Cor. 3. 7. 10.) was glorified. This interpretation of the vulgar is reprehended by Valla, Vatablus, Arius Montanus, Steuchus, Cajetan, Ferus, Oleaster, Thomas Aquinas and Bellarmine himself de ecclesia triumphante l. 2. c. 4. which is also confirmed by the Text itself, for the Scripture witnesseth, that the people could not behold the face of Moses for the brightness thereof, Exod. 34. 30. and therefore his whole face, not the highest part of his forehead, or his head was covered with a veil 33. v. of that Chapter, 2 Cor. 3. 3.  
Job. 5. 1. The vulgar Latin hath, voca ergo si est qui ti●i respondeat et ad aliquem sanctorum convertere, hence the Papists would prove invocation of Saints, whereas it should be translated voca quaeso, seu voca jam an sit qui respondeat, & ad quemè Sanctis respicies? q.d. ad neminem. The vulgar makes it a simple speech without any interrogation; the meaning of Eliphaz is, q.d. Go to I pray thee, call or bid any one appear or come, that by his consent approves of thy opinion, try whether any one is of thy mind, which acknowledgest not that great calamities are inflicted by God for great sins, to which of the Saints that ever have lived or yet do live in the earth, wilt thou turn? by whose testimony thou shalt be helped in this thy complaint against God?  
Psal. 2. 12. The vulgar hath Apprehendite disciplinam, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graec.  apprehend discipline or instruction, whereas in the Hebrew it is Osculamini filium, 
* Invictum in hoc loco prout in Hebraeo extat, contra Judaeos pro Deitate Christi argumentum suum esse agnoscunt Pontisicij. Amama Antiba●b. Bibl. l. 3. Pro●uldubio ex di●o illo erga Christum Dei filium 〈◊〉 profecta est illa Ebraei textus detorsis potius quam interpre●at●●ringi enim vid●as Judaeos, cum audiunt, Messiam Dei esse filium. Maye●● in Philologia Sacra Jilustre est vaticinium de Christo saedissim● obcuratum à Graeco & Lati● interpret à quibus neutra vox est ex pressa. Chamar. de Canone. l. 13. c. 9  kiss the son. Thus an evident place against the Jews for the second person in Trinity is obscured and overthrown, by the corrupt Latin Text. To say the sense is the same, is in vain; for an Interpreter ought not to change the words, and then say he hath kept the sense; neither is the sense of the words the same; who will say to kiss the Son is the same with lay hold of discipline? We must needs embrace the doctrine of Christ, if we acknowledge him to be our Messiah, but hence it doth not follow that these 2 are the same, for then all things which agree, should be one & the same, which will not stand. The Chaldee Paraphrast favouring that reading, doth it to defend the error of the denying the deity of the eternal Son of God.  
Saepe Codices Hebraei magis Judaeos vexant quam Graeci, aut Latini. Certe in 2 Psal. Latini & Graeci habent: Apprehendite disciplinam, ne irascatur Dominus. ex quo nihil apertè contra Judae●s deduci potest: at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osculamini Filium ne irascatur, id est, reverentiam exhibete filio Dei ne ipse irascatur etc. qui locus est invictissimus contra Judaeos. Bellarminus de verbo Dei. l. 2. c. 2.  
Psalmi videntur data opera versi in contumeliam Latini Sermonis. Chamierus.  
The vulgar Latin of the New Testament is no less corrupted then of the old.  
Matth. 6. 11. 
Supersubstanti●lem, 1. ad subst●ntiae nostrae Conservationem necessarium. Em●n Sa.  The English Papists at Rheims (who translated the New Testament into English, not out of the Greek Text, but out of the vulgar Latin) read, give us to day our supersubstantiall bread, the Latin hath it panem supersubstantialem for Quotidianum, daily bread. The Rhemists note upon the same is, by this bread so called here according to the Latin and Greek-word, we ask not only all necessary sustenance for the body; but much more all spiritual food. viz. the blessed Sacrament itself, which is Christ the true bread that came down from heaven, and the bread of life to us that eat his Body. Our Saviour Christ which condemned vain repetition, and by a form of prayer provided against the same, is made here of the Jesuits to offend against his own rule: for that which is contained in the second Petition, they teach to be asked in the fourth. Secondly, they lodge in one Petition things of divers kinds, and far removed in nature, spiritual and corporeal, heavenly and earthly; yea, the creature and the creator. Thirdly, hence it should follow, that he taught them expressly to ask that which he had neither instituted, nor instructed them of, and whereof his Disciples were utterly Ignorant. Solomon, 
Omnes veteres laetini Scriptores panem quotidianum leger●●t, it●que iuc●utè quidam nostro tempore i● vulgata Editione pro qu●tidi●o supersubstanti●lem posuerunt▪ quod Corporis Cib● quem à nobl● peti probavimus, minimè convenit. Maldonatus & Ja●●enius id●m serè 〈◊〉 harm. cap. 41.  from whom our Saviour seemeth to have taken this Petition, confirms that exposition of things tending to uphold this present life, Prov. 30. 8. Lechem Chukki the bread which is ordained for me. The Jesuits will never be able to justify the old interpreter, which translateth one word the same both in syllables and signification, in one place supersubstantial, and in another, viz. in Luke Quotidianum or Daily against which interpretation of his, he hath all antiquity before that translation, and some of the Papists themselves retained the words of Daily Bread.  
Bellarmine. l. 1. de bonis operibus c. 6. prefers Quotidianum, and defends it against the other. Tostatus applieth it to temporal things.  
The Syriac saith Panis indigentiae, vel sufficientiae nostrae.  
Luke 1. 18. 
Their own Dictionaries and Doctors expound the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratified or undeservedly, accepted, or whom Gods singular favour had made acceptable.  Plena gratia for gratis dilecta as chrysostom renders it, Hail Marry full of grace, for freely beloved. The word signifieth not any grace or virtue inherent in one, but such a grace or favour as one freely vouchsafeth and showeth to another; the word retained by the Syriac in this place is Taibutha, and signifieth happiness, blessedness, goodness, bountifulness. Tremelius turneth it gratia which may and aught to be Englished favour, as the Greek word signifieth, and is expounded by the Angel, and the Virgin Mary themselves, the Angel adding in the same verse, the Lord is with 〈◊〉, meaning by his special favour, and in v. 30. saying, she had found favour with God. The Virgin in her thankful song magnifying the mercy of God toward her, that he had so graciously looked on her in so mean estate, as to make her the Mother of her own Saviour, after so marvellous a manner.  
They foolishly salute her, who is removed from them by infinite space, and whom their Hail cannot profit, being in Heaven, as the salutation of the Angel did and might do, whilst she was here in the vale of misery. Their Alchemy also is ridiculous, to make that a Prayer unto her, which was a Prayer for her, to make it daily, that served in that kind, for one only time: to make it without calling which the Angel durst not do, unless he had been sent.  
Ephes. 5. 
* Non habet ex hoc loco prudens l●ctor●●● Paulo, conjugium esse Sacramentum, non enim dicit Sacramentum sed mysterium hoc magnum est▪  32. Vulg. Sacramentum hoc magnum est, and the Rhemists, This is a great Sacrament for great mystery. Sacraments are mysteries, but all mysteries are not properly Sacraments. How can it be a Church Sacrament, which hath neither element, nor word of promise? Secondly, Sacraments are the peculiar and proper possession of the Church of Christ, how can that be a Sacrament which is (and lawfully may be used) out of the Church amongst the Turks and Jews, to whom the benefit of Matrimony cannot be denied? The old Interpreter, Coless 1. 27. translateth the same word a mystery or secret.  
Chemnitius reckons this place among those which the Papists abuse, not among the corrupted: for 
* Erasmus dicit●●n sit sacramentum o●im dubitatum erat à scholasticis, Certè ex hoc loco non possit effic●; nam particula adver ●a●iva ego autem satis indicat hoc mysterium ad Christum & ecclesiam pertinere, non ab maritum & uxorem. Mark 6. 8. Vide Salmerovem & Rib●ram in loc.  Sacrament is the same with the Ancient Latin Divines that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Greeks. Chamier.  
Heb. 11. 21 The vulgar hath, & Jacob adoravit fastigium virgae, the Rhemists adored the top of his rod. whereas the words are, he worshipped upon the top of his stasse, and not as they have falsely turned it; so also doth the Syrian Paraphrast read ●t. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elsewhere in the New Testament for a walking staff, agreeth fitly unto Jacob, who being both old and sick, had need to stay himself thereupon, whilst he praised God. Joseph was no King, and therefore had no Sceptre to fall down before. In the Hebrew, Gen. 47. for top we read head, which by a Metaphor, signifies the top, because the head is the end and highest part of man, and consequently of any thing else. And for staff we now read in the Hebrew, bed; which fell out, because the word mittah, there extant, pricked with other Vowels signifies a staff for in the Hebrew matteh is a staff, and mitteh a bed. The Septuagint whom the Apostle follows, read it matteh and so translated it staff, otherwise th●n w● now read it in the Hebrew Text. If we follow the Hebrew Text, as it is now extant, the sense will be, That Jacob, because he could not raise his body out of his bed, therefore he bowed his head forward upon his bed's head, and so worshipped God.  
Bez● speaking of the divers Latin translations of the New Testament only, 
P●aefat, in nov. T●st.  he saith of the v●lgar Latin, that he followeth it for the most part, and preferreth it before all the rest, Maxim● ex parte, amplector & claeeris omnibus antepono. He speaks of the new Testament only, 
Doctor Fulke against Martin.  and of that Latin translation of the new Testament, in comparison of all other Latin translations which were before him, as Erasmus, Castalion, and such like.  
These places may serve to show that the vulgar Latin is corrupt, 
Vide Whitaker● Con●●versi●m primam quaest. s●cundam c●p. 10 11. & 12. de Scriptures.  no Book being entire or free from error. Isidore Clarius Brixianus (praef●●t. in Biblia) a great learned man of their own affirmeth, that it hath 8000 places, in which the sense of the Holy Ghost is changed. Since the Council of Trent 2 Popes have set forth this vulgar Edition diversely; 
Sixtinus Amama ce●suram vulgatae versionis in P●ntateucho caepit, t●lam pertexturus nisi morte fuisset praeventus. Waltherus in officina Billica.  which of these shall be received as authentical? How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do? it is a matter ordinary with them, and needless to be proved.  
There is no Edition Ancienter than the Hebrew, if the Latin have been used a 1000 years in the Church, the Hebrew hath been used almost 3000 years; the Chaldee, Arbicke, Syriac, and Greek Editions also have been used above a 1000 years, and so should be authentic by the Papists argument.  
Having spoken of the authority of the Scriptures, the Canonical Books, and the Authentical Editions; I now go on to treat of the end of the Scripture, its adjuncts or properties fitted to that end, and the Interpretation of Scripture.  
The end of the Scripture comes next to be considered, of this I have spoken somewhat afore, but shall now enlarge myself.  
The end of the Scripture is considered, 1. In respect of God 
* God in Christ, or God and Christ is the object of Christian religion; without knowledge of Christ we cannot know God savingly, John 11. 27. In jury only is God known.  2. In respect of us.  
In respect of God, the end of the Scripture is a glorifying of him; by it we may learn to know, love and fear him, and so be blessed. The glory of God is the chief end of all things, Prov. 16. 4.  
In respect of us, The end of the Scripture is,  
1. Intermediate, temporal edification, which is fitly referred to 5 
* 2 Tim. 3. 16. Rome▪ 15▪ 4. The word of God is profitable 5 ways. 1. For confirmation of true Doctrine, or teaching men the truth.  principal uses, the two first respect the mind, the other three the heart, will and affection.  
It is profitable for Doctrine, it serves to direct to all saving truth; nothing is to be received as a truth necessary to salvation, but what is proved out of Scripture. Where that hath not a tongue to speak, I must not have an ear to hear. Hoc quia de scrip●uris non habet autoritatem, eadem facilitate contemuitur, qua probatur Hieron.  
2. Reproof or Confutation, 
2. Reproof of error.  to refute all errors and heterodoxe opinions in Divinity. 
Rectum est index sui & ob●iqui.  By this sword of the Spirit, Christ vanquished Satan, Matth. 4. 4. 7. 10. by the Scripture he opposed the Jews, John. 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees, 
Quibus principijs veritas astruitur, iisdem principijs falsic●s destruitur.  Matth. 9 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19 34. and 21. 12. 13. the saducees, Matth. 22 29. By this Austin refuted the Pelagians, Irenaeus, the Valentinians; Tertullian the M●rcionites, Athanasius the Arrians.  
In comitijs Vindelicorum, 
Tertullian c●ls the Scripture Macbaera contra haereses.  cum episcopus Albertus aliquando legeret Biblia (referente Luthero in Sermon. Convival.) & interrogasset quidam è consiliarijs, quid libri hic ●sset, nescio equidem (respondet) qualis sit liber, sed omnia quae in eo lego, nostrae religioni planè sunt contraria.  
3. Correction of iniquity, 
3. Correction of ill behaviowr.  setting straight that which is amiss in manners and life.  
4. Instruction to righteousness. 
4. Instruction in a good behaviour.  Instruunt Patriarchae etiam errantes. Basil saith, the Psalms are a common Store house and Treasury of good Instruction. The Title of the 32▪ and some other Psalms is Maschil, that is, a Psalm of instruction.  
5. Comfort in all troubles, 
5. Consolation in troubles. Ro●. 15. 4. 119. Psal. ●9. Vide Z●pper● A●tem hab●n●i & 〈◊〉 conciones. l. 1. c. 3. p. 34, 35.  Psal. 19 8 and 119. 50. and 92. the Greek▪ word for Gospel signifieth glad-tidings. The Promises are the Christians best Cordials; as God's Promises are the rule of what we must pray for in faith, so they are the ground of what we must expect in comfort.  
2. Ultimate and chiefest, our Salvation and life Eternal, John 5. 39 and 20. 31. 2 Tim. 3. 15. It will show us the right way of escaping hell and attaining Heaven. It will show us what to believe and practise, for our present and eternal happiness.  
This was God's aim in causing the Scripture to be written, and we shall find it fully available and effectual for the ends for which it was ordained by God.   

CHAP. VIII.  
THe properties of the Scripture fitted to that end.  
The properties which the Scripture must have for the former end are these.  
It is.  

1. Of Divine Authority.  
2. True and Certain.  
3. The rule of faith and manners.  
4. Necessary.  
5. Pure and Holy.  
6. Sufficient and Perfect.  
7. Perspicuous and Plain.   
1. It is of Divine Authority 
* Divina autoritas Scripturae est Infallibilis veritas in verbu & sensibus, ob quam omnes sidem e● & obedientiam deb●nt. Altingius. Exod. 32. 16. 2 Tim. 3. 16. 2 Pet. 1. 21. Heb. 11. 12 John 14. 26.  and so greater than all exception.  
It is Divine.  
1. In its efficient cause and Original, which is God the Father dictating, in his Son declaring and publishing, by his holy Spirit confirming and sealing it in the hearts of the faithful. He wrote the Decalogue immediately with his own finger, and Commanded the whole Systeme, and all the parts of Scripture, to be written by his servants the Prophets and Apostles, as the public Actuaries and Penmen thereof; therefore the authority of the Scripture is as great as that of the holy Ghost, 
* Divina auctoritas suam trabis originem una ex parte, ex immediato Spiritus S. afflatu, & ex alter●, ex sublimitate rerum qu●● exponi●. Waltherus in officina Biblica.  who did dictate both the matter and words: those speeches are frequent, the Lord said, and the mouth of the Lord hath spoken.  
2. In the subject matter, which is truth according to godliness, 
Heb. 4. 12.  certain, powerful, of venerable antiquity, joined with a sensible demonstration of the Spirit and Divine presence, and with many other things atte●●ing its divine authority.  
Whence it follows, that the authority of the Holy Scriptures is.  
1. Infallible, 
* Matth. 5. 18. Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fide digna, & pr●pterse credenda, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, Divinitus inspira●a. Hic illud Pythagoricum val●ta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must take heed of believing Scripture to be the word of God, because there is the greatest reason for it, but for its divine authority. Matth. 24. 35.  which expresseth the mind and will of God, to whom truth is essential and necessary.  
2. Supreme and Independent into which at last all faith is resolved, from whi●h it is not lawful to appeal.  
By which singular authority the Scripture is distinguished, both from all profane and Sacred writings, and Paul honours it with this Elegy, a faithful saying and worthy of all acceptation, 1 Tim. 1. 15. a more sure word, 2 Pet. 1. 19 the Comparative for the Superlative, in which there is no doubting and uncertainty, but all things firm.  
As God is I●hovah of himself, so is his word autoritative of itself, and is true and to be obeyed, whether thou think it Scripture or no. There is no higher authority for thee to appeal to, it is above opinions of men, conscience, and therefore it must determine all controversies.  
2. It is true 
* The material parts of Scripture are true. Historical narrations, all the Histories there related, are undoubtedly true, that of the Creation, fall, of Christ. 2. Threatening, the eternal torments in hell are sure as if thou w●st already in them 3. Promises the Scripture calls them the sure mercies of David. 4. Predictions and Prophecies, in Daniel, Revelation, as the downfall of Antich●i●t▪ they speak therefore of things to come in the present tense, O note thereby the certainty of the accomplishment. Elay 9 6. Apoc. 18. 2  and certain, verity is affirmed of the Scriptures primarily, internally, and by reason of itself, which is called the truth of the object; which is an absolute and most perfect agreement of all things delivered in the Scripture, with the first truth or divine will, of which the Scripture is a symbol and lively Image, so that all things are delivered in it as the Holy Ghost hath dictated, whence those honourable titles are given to it, the Scripture is called a sure word: 2 Pet. 1. 19 Psal. 19 7. the Scripture of truth, Dan. 10. ult. words of truth, Eccles. 12. 10. Yea, truth itself, John 17. 17. having the God of truth for the Author, Christ Jesus the truth for the witness, the Spirit of truth for the Composer of it, and it worketh truth in the hearts of those which hear it, 2 Pet. 2. 2. The Apostle prefers the Scripture, before the Revelation made by Angels, Gal. 1. 8. Christ commends the certainty of it above all other sorts of Revelation, 1 Pet. 1. 19 above information from the dead, Luke 16. 31.  
The word of God is not only true but eminently true, truth itself, prima veritas, and pura 
* Ego in hajusmodi quo▪ umli●et hominam scriptis libersum, qu●a solis Canonicis scripturis debeo sine ulla recusati●ne consensum. August de natura & gratia. c. 6. The essential form of the word is truth in forming the whole and every part, all Divine truth is there set down.  veritas.  
The Scripture hath a twofold truth.  
1. Of assertion, it containeth no error.  
2. Of promise, there is no unfaithfulness in it.  
The first truth refers to the matter which is signified, properly called truth or verity.  
The second refers to the intention of the Speaker, which is properly called veracite or fidelity, the latter is employed, Psal. 19 thy Testimonies are sure, and so the sure mercies of David, the former is employed, in that the word is purer than Gold 7 times refined.  
There are two signs of truth in the Scripture.  
1. The particularity of it▪ it names particulars in genealogies, dolosus versatur in generalibus.  
2. Impartiality toward friends and their adversaries; the most holy men have their faults described, they give due commendation to their adversaries.  
The truth of Scripture is. 1. More than any humane truth of sense or reason. 2. Above all natural reason, as the doctrine of the Trinity, the incarnation of Christ, justification by faith in Christ. 3. A truth which evidenceth itself. 4. The standard of all truth, nothing is true in doctrine or worship which is not agreeable to this.  
3. The Scripture is the rule of faith and manners. It is termed Canonical generally by the Fathers of the word Canon, 
* Scrip●●ra Sancta appellatur Canonica, & totum ●jus corpus Canon. Rationem nominis aut omnes, aut ferè omnes esse testantur, quia sit regula f●dei. Chami●rus. The Scripture is therefore called Canonical, because it prescribes a ●ule of our faith and life, Phil. 3 16. Gal. 6. 16. Tertullianus a●pellat Scripturam regulam veritatis. Augustinus de d●ctrina Christiana l. 2. c. 8. ait in Scriptures inveniri omnia quae continent fidem moresque vivendi.  which signifieth a rule, because it contains a worthy rule of religion, faith and godliness, according whereunto the building of the house of God must be sitted.  
These properties (saith Suarez) are required in a rule. 1. That it be known and easy, the Scripture is a light. 2. That it be first in its kind, and so the measure of all the rest. 3. It must be inflexible. 4. Universal.  
1. It is a perfect rule of faith and obedience and able to instruct us sufficiently in all points of faith or doctrinals, which we are bound to believe, and all good duties or practicals, which we are bound to practise. Whatsoever is needful to believe or to do to please God, and save our souls is to be found here; whatsoever is not here found, is not needful to believe and practise for felicity.  
Christ proveth the resurrection of the dead, being an article of our faith against the Sadduces, Matth. 22. 32. and the use of the Sabbath, being a rule of life against the Pharisees, by an inference made from the Scripture, Matth. 12. 7.  
The Heads of the Creed and Decalogue, are plainly laid down in Scripture, therefore there we have a perfect rule of faith and manners.  
It is a rule. 
Advers. Hel. Vid. cap. 9 Sacra Scriptura regula credendi certiffima tu●issimaque est. Bellarm. de verbo Dei l. 1. c. 2.  1. For faith. Jerome in his controversy with Helvidius saith, Credimus quia legimus, non credimus quia non legimus. We believe because we read, we do not believe because we do not read. Christ often saith, have ye not read, is it not written, what is written in the Law? Luke 10. 26. faith and the word of God must run parallel. This we first believe, when we do 
* Hoc primum Credimus, cum credimus, quodnihil ultra credere debemus See Mr. Anthony Burges on Mark 1. 2. 3  believe (saith Tertullian) that we ought to believe nothing beyond Scripture. When we say all matters of doctrine and faith are contained in the Scripture, we understand as the Ancient Fathers did, not that all things are literally and verbally, contained in the Scripture, but that all are either expressed therein, or by necessary consequence may be drawn from thence. All controversies about religion are to be decided by the Scripture, Deut. 12. 32. and 4. 2. Josh. 1. 7. Franciscus de S●lis a Popish Bishop saith, the Gospel was honoured so much, that it was brought into the Council, and set in the midst of them, and to determine matters of faith, as if Christ had been there. 
Deut. 5. 29. Esay 8. 20.   
2. It is a perfect rule for our lives and practice 
* Verba Scripturae non sunt legenda sed vivenda. Doctrinae sanitas servatur confirmando verum, resellend● falsum, vitae sanctinionia sugendo malum, faciendo bonum. Satis habet Scriptura quo veritatem doceat, errorem redarguat, iniquitatem corrigan, instituat ad justiria●. Nec haec uti●●ter praestat solum●odo quoe sophistarum cavillatio, sed etiam sufficienter nempe ut perfectus sit homo etc. Rainoldus.  Psal. 19 11. and Psal. 119. 9 In the Scriptures there are delivered remedies against all vices, and means are there laid down for the attaining of all virtues. We must follow the Scriptures exactly, and not swerve to the right hand or left; a metaphor taken from a way or rule, saith Chamier; when Linacer a learned English man heard the beginning of the 5. of Matthew read, Blessed are the poor in spirit etc. he broke forth into these words, either these sayings are not Christ's, or we are not Christians.  
It is a perfect not a partial and insufficient rule as the Papi●●s make it; as God is a perfect God, so his word is a perfect word if it be but a partial rule than it doth not perfectly direct, and he that should perfectly do the will of God revealed in Scripture, should not yet be perfect. Secondly, if the Scripture be a partial rule, than men are bound to be wise above that which is written, that is, above the Law and Gospel▪ Regula fidei debet esse adaequata fidei, aut regula non erit. Whitakerus.  
1. All addition and detraction are forbidden to be made by any man to the word, Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8.  
2. The Scripture is said to be perfect, to beget heavenly and saving wisdom, Psal. 19 8. 2 Tim. 3 15, 16, 17.  
3. Men in the matter of faith 
* Deut. 17. 18. Esay 8. 20. Luke 16. 29. Acts 24. 14.  and Religion are sent to the Scripture only.  
2. The Scripture is an Infallible rule, Luke 1. 4. of which thou hast had a full assent. Regularectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur.  
3. It is a ●ust rule.  
Lastly, It is an universal and perpetual rule both in regard of time and person; 
Christian's sh●ll be judged by that hereafter John 12. 48.  ever since the Scripture hath been, it hath been the only rule, in the old Testament, to the Law and the Testimony▪ in the new they confirmed all things by the old, it directs in every case. 
2 Thess. 1. 8.  2 To all persons, this is able to make a Minister, yea, a Council, a Church wise to salvation; to reform a young man whose lusts are unbridled, 119. 9 to order a King, 17 Deut. 
* Judaei do●em ex hoc loco 〈◊〉 reg●m sua manu sibi legem describere, etiamsi al●is cum priva●us esset, descripsisset. Chamierus.  29. 30.  
Ob. Faith was before the Scripture, 
Reg●●● fidei est quasi causa exemplary fidei, quam vi●el●cet fides in omnibus sequi, & cui se conformare debet.  therefore the Scripture is not the rule of faith.  
Sol. The word of God is twofold. 1. Revealed, that preceded faith. 2. Written, that did not.  
Though it be a rule, yet fir●t, it doth not exclude other Ministerial helps, as Prayer, Preaching, the knowledge of the tongues and the Ministry of the Church, these are means to use the rule and subordinate to it, 
Formale objectum fidei est causa objectiva fidei, s●u est principium propter quod formaliter & princip●liter credimus B●ron. contra Turnebu●. Nos discamus ex verbo non tantum sapere, sed etiam loqui. B●z● Epist. 7. David, Psal. 119, 133. des●es, that all h●s counsels, thoughts, manners, actions, might be directed according to God's word.  we need no more rules. Therefore it is a vain and absurd question of the Papists, let a man be locked up in a Study with a Bible, what good will he get by it if he cannot read?  
2. There must be reason and judgement to make use of it and apply it; judge what I say saith Paul, 1 Cor. 10. 15.  
The Scripture should rule our hearts thoughts and inward cogitations, our words and actions; we should pray, hear, receive the Sacrament according to the directions of it, buy, sell, cloth ourselves and carry ourselves toward all as that bids us, 2 Sam. 22. 23. the people of God wrote after this Copy, followed this rule. Psal. 119. 5. 59 111. because they desired in all which they did to please God, (now God is pleased when his own will is done) and to glorify him in their lives, and therefore they framed themselves according to his statutes. We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered.  
4. The Scripture is necessary.  
In respect of the substance thereof it was always necessary; in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word, 
The Scriptures contain. 1 A necessary doctrine, viz. of the Law, and Gospel, Matth. 22. 37 John 13. 16. without which we cannot be save●, Rom. 7. 7. it is, 2. Necessary in respect of the efficient cause Judas 3. 3. Of the Form, Matth. 22. 19 4. The end 20. John 31.  and shall be to the world's end▪ It is not then absolutely and simply necessary, that the word of God should be delivered to us in writing, but only conditionally and upon supposition. God for a long time, for the space of 2400 years, unto the time of Moses did instruct his Church with an immediate living voice, and had he pleased still to go on in that way, there had been no necessity of Scripture now more than in that age, there was a continual presence of God with them, but now there is a perpetual absence in that way; and the word of God was written.  
1. For the brevity of man's life. See the 5. & the 11. Ch. of Gen. The Patriarches were long lived before, and after the Flood to the times of Moses; they lived some centuries of years; therefore afterward the purity of the word could not fitly be preserved without writing. By writing we have the comfort of the holy word of God, which from writing receiveth his denomination, in being called Scripture: which is nothing else but writing 
* Writing doth a larger good to a greater number and for a longer time than speaking 102 Psal. 19 vox audita perit, litera scripta manet. To show how much a more faithful keeper record is then report, those few miracles of our Saviour which were written, are preserved and believed; those infinitely more that were not written, are all lost and vanished out of the memory of men. .  
2. That the Church might have a certain and true rule and Canon, whereby it might judge of all questions, doubts and controversies of Religion, Luke 1. 4. Every man's opinion else would have been a Bible, and every man's lust a Law.  
3. That the faith of men in Christ which was to come, might the better be confirmed, when they should see that written before their eyes which was done by the Mess●as, and see all things that were foretell of him verified in the event.  
4. That the purity of God's worship might be preserved from corruption and the truth propagated among all Nations.  
5. To take off excuses from men, that they did not know Rom. 10. 18. civil Laws are written and published that offenders may be excusable.  
The Penmen had a command from God. 1. A public and outward command, as Jeremy 30. 2. and 36. 2 Moses. Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write. Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19 v. 9 & 21. 5. 2 an inward command by private inspiration and instinct, 2 Pet. 1. 21.  
5. The Scripture is Pure and Holy, It commands all good, and forbids, reproves and condemns all sin and 
* Among the Turks Polylygamy is lawful, Theft was permitted among the Spartans'.  filthiness; it restrains not only from evil words and actions, but thoughts, glances. Those are frequent adjuncts of the word of God, holy, pure, and clean, Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations, it speaks purely of things evil and unclean.  
It is termed holy 
* Literae sacrae di●untur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae, ut non solùm ● saecularibus & profan●● literis, sed etiam ● quibuscunque, quae de sacris rebus agunt discernantur.  Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause, God who is the holy of holies, holiness itself, Esay 6. 3. Dan. 9 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumental cause, the Penmen of it were holy men 2 Pet. 1. 21. Prophets and Apostles. 3. From its matter, the holy will of God, A●t. 20. 27. the Scripture contains holy and Divine mysteries, holy precepts of life, holy promises, Psal 105. 42. holy Histories. 4. From its end or effect, the holy Ghost by the reading and meditation of the Scripture sanctifieth us, John 17. 17. it sanctifieth likewise all the creatures to our use, so as we may use them with a good conscience, 1 Tim. 4. 5.  
From the purity 
* Mahomet said his doctrine c●me from God, but the blasphemy and villainy therein contained, showeth it came from Satan, whereas the purity and perfection of the doctrine contained in the Scripture showeth that it is from above. Mahomet puts in some ingredients of the flesh, gives them liberty to revenge themselves, and to have as many wives as they would.  of it, the Scripture is compared to a glass, Jam. 1. 23. to fire, Jer. 23. 29. to light, Psal. 119. 105. The reason of it is, because God himself is pure, most pure, Psal. 92. ult. Hab 1. 13.  
It is pure. 1. Formally in itself, there is no mixture of falsehood or error, no corruption or unsoundness at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure, John 15. 3. and 17. 17. Act. 20. 32. It begets grace, Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it, Act. 20. 32. Eph●s. 4. 11. 12.  
The assertory part is pure; what it affirms to be is; and what it denies to be is not. Psal 19 7. and 93. 5. Jam. 1. 18. 2 What it promiseth shall be performed, and what it threateneth shall be executed, Numb. 23. 19 1 Sam. 2. 30. Zach. 1. 6. 3. What it commandeth is good, and what it forbiddeth is evil, Deut. 4. 8. Psal. 119. 108. and 19 8. 9 Rom. 7. 12.  
In other Books some truth is taught, some good commended, some kind or part of happiness promised: But in the Inspired Oracles of God, all truth is taught, all goodness commanded, 
Doctor 〈◊〉 Preface to New-mans' Concordance.  all happiness promised; nay, we may invert the words with Hugo de sancto victore, and say. Quicquid ibi docetur es● veritas, quicquid praecipitur bonitas, quicquid promittitur felicitas. All that is there taught is truth, all that is there commanded is goodness, all that is there promised is happiness.  
It is a wonderful thing, that all the particulars, which the Canticles contain, being taken from marriage, 
* The General view of the Holy Scriptures.  are handled so sincerely that no blemish or spot can be found therein.  
Therefore the Scriptures should be preached, read and heard with holy 
* Sancta sanctè.  affections, and should be reverently mentioned.  
The ●ewes in their Synagogues will not touch the Bible with unwashed hands, they kiss it as often as they open and shut it, they sit not on that seat where it is laid, and i● it fall on the ground, 
Mr. Gregory in his Preface to observations upon some passages of Scriptu●e.  they fast for a whole day. The Turk writ●s upon the outside of his Alcoran. Let no man touch this Book, but he that is pure. I would none might meddle with ours (Alcor●● signifieth but the Scripture, you need not be afraid of the word) but such as indeed are what other men do but think themselv●s.  
6. The Scripture is Perfect. 
* Luke 16. 29. John 5. 39 Psal. 19 and 119. Augustinus affirmat, omniaquae continent fidem & mores, in illis inveniri, quae apertè posita sum in Scriptura Chrysostomus Manifesta itidem in divin●● Scriptures esse perhibet, quaecunque necessaria. Tertullianus adorat Scripturae p●enitudinem, Et vae He●mogeni●i ●i quid iis quae scripta sunt vel de tra●at, vel adijciat. Rainoldus' 1● Thesi Deut. 4. ●. and 12. 32.   
The perfection of the Scripture is considered 2 ways.  
1. In respect of the matter or the Books, in which the holy doctrine was written, all which (as many as were useful to our salvation) have been kept inviolable in the Church, so that out of them one most perfect and absolute Canon of faith and life was made, and this may be called the Integrity of the Scripture.  
2. In respect of the form, viz. of the sense or meaning of these Canonical Books, or of Divine truth comprehended in them, which Books contain most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect, and therefore the Scriptures are to be esteemed, a sole adequate, total and perfect measure and rule both of faith and manners, and this is the sufficiency of the Scriptures, which is attributed to it in a twofold respect.  
1. Absolutely in itself, 
De Scripturae plenitudine & perfectione quid sentiat Maldona●us, vide ad Joan 7. 4.  and that in a threefold consideration. 1. Of the Principle; for every principle, whether of a thing or of knowledge, aught to be the perfect, since demonstration and true conclusions are not deduced from that which it imperfect, therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect. 
De Scripturae integritate vide Estium ad Galat. 3. 10. See Bp▪ Ushers Body of Divinity, p. 18. 19, 20, 21. 2 Tim. 3. 16. 17 John 15. 15. Acts 20. 27. Bene habet, ut iis quae sunt Scripta, contentus sis Hilary ●   
2. Of the Subject, for it hath all Essential parts, matter and form, and integral, Law and Gospel, and is wholly perfect, both  
1. Absolutely, because for the substance, it either expressly or Analogically contains the doctrine, concerning Faith and Manners, which is communicable and profitable for us to know, which may be proved also by induction, that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture.  
2. Relatively, 
In every age there was revealed that which was sufficient to salvation, and yet now no more than is sufficient; the Word itself is not now, but the revelation only is more perfect.  because as it hath a perfection of the whole, so of the parts in the whole; that perfection is called essential, this quantitative. For all the Books are Sufficient with an essential perfection, although integrally they have not a sufficiency of the whole, but only their own, yet so that at distinct times every part sufficed for their times; but all the parts in the whole are but sufficient for us.  
3. In its effect and operation it makes men perfect, 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult & 5. 39  
2. As opposed to unwritten Traditions, all which it excludes by its sufficiency; 
The old Testament was sufficient for the Jews, but both the new and old make but one complete body for the Church now. Singuli libri sunt sufficientes suffi●cientia par●●um ad quam ordinatae sunt; 〈◊〉 verò Scriptura est sufficiens essentiali sufficientia per Libros singu los fusa. Jun. Animad▪ in Bellarm. Controv. Primae, capite quar●●.  but we do not understand by Traditions generally a Doctrine delivered in Word and Writing; but specially a Doctrine not written by Prophets or Apostles, whether Dogmatic, Historical▪ or Ceremonial; for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture; and those things which are out of, beside, or against the Scripture, do not bind the Conscience. 2. Historical, the Sayings and Deeds of Christ and the Apostles, are perfectly contained in the Scriptures, as many as suffice us for our salvation, John 20. 30, 31. Those things which are delivered out of Scripture are to be esteemed man's writings, 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials, Substantials, and Fundamentals, generally contained in the Word of God; The accidentals, accessaries, and circumstantials are free and mutable. If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it.  
The perfection of the Scriptures is not,  
First, Infinite and unlimited that is an incommunicable property of God; every thing which is from another as the efficient ause, is thereby limited both for the nature and qualities thereof.  
Secondly, 
The Scriptures are a perfect Rule for matters of Faith, but not a perfect Register for matters of fact. M. Geres. Whitakerus de Script. c. Sexto. quaest. Sex●ae. Stapletons, & S●rrari●● are more wary than some other Papists; we are abused (say they) when we are said to hold that the Scripture is not perfect, for (say they) a thing is said to be imperfect, not when it wants any perfection, but when it wants a perfection due, as a man is not imperfect, if he have not an Angel's perfection, because this is not due unto him; they say it is not a perfection due to the Scriptures, to teach us very thing necessary to salvation.  we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men, and by them delivered to the Church of what sort soever they were; for all the Sermons of the Prophets, of Christ and his Apostles, are not set down in so many words as they used in the speaking of them; for of twelve Apostles seven wrote nothing, which yet preached and did many things; neither are all the deeds of Christ and his Apostles written, for that is contradicted, John 20. 30. 31 & 21. 25. but we mean only a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument, according to which it perfectly comprehendeth all things which have been, are or shall be necessary for the salvation of the Church.  
Thirdly, the several Books of Scripture are indeed perfect, for their own particular ends, purposes, & uses, for which they were intended of the Lord; but yet not any one Book is sufficient to the common end; the whole Scripture is complete in all the parts thereof, one speaking of that which another doth wholly pass over in silence, one clearly delivering what was intricate in another. Paul speaks much of Justification, and Predestination, in the Epistle to the Romans nothing of the Eucharist, or Resurrection.  
Fourthly, since God did reveal his will in writing, those writings which by Divine hand and providence were extant in the Church, were so sufficient for the Church in that Age, that it needed not Tradition, neither was it lawful for any humane wight to add thereto, or take therefrom; but when God did reveal more unto it, the former only was not then sufficient without the latter.  
Fifthly, the holy Scripture doth sufficiently contain and deliver all Doctrines which are necessary for us to eternal salvation, both in respect of Faith and good works, 
Perinde sunt ea quae ex Scriptures colliguntu● atque ea quae scribuntur. Nazianzen.  and most of these it delivereth to us expressly and in so many words, and the rest by good and necessary consequence. The Baptism of Infants, and the consubstantiality of the Father and of the Son, are not in those words expressed in Scripture, yet is the truth of both clearly taught in Scripture, and by evident proof may thence be deduced; that Article of Christ's descent into Hell, totidem verbis is not in the Scripture, yet it may be deduced thence, Acts 2. We shall now lay down some propositions or Theorems about the sufficiency of Scripture.  
1. In every Age of the Church, 
Catholici in perfectione Scripturae, Papistae ●n imperfectione, totius causae, id est, omnium controversiarum de Religi●ne proram & puppim constitu●nt C●ani●rus ●●m. Prim● de canone lib. Octavo. c. primo.  the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation, his ways he made known to Moses, Psal. 103. 7. and his statutes to Israel, Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion, that before the Law written men were saved by the Law of nature, and in the time of the Law by the Law of Moses, and since in the time of the Gospel by the Word of grace.  
2. The substance of all things necessary to salvation, ever since the fall of Adam hath been, and is one and the same, as the true Religion hath been one and unchangeable.  
1. The knowledge of God and Christ is the sum of all things necessary to salvation, John 17. 3. Col. 2. 2. but this knowledge was ever necessary. Jer 9 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and enigmatically, we more clearly, distinctly and perspicuously, but yet they knew him and believed in him unto salvation as well as we, John 8. 56. 
1 Cor. 10. ●, 2, 3.   
2. The Covenant of grace which God made with man is an everlasting Covenant, therein the Lord hath revealed himself to be one and unchangeable; as in nature so in will, Heb. 13. 8. Rome▪ 3. 29. showing that as God is one in nature, truth and constancy, and that as well toward the Gentiles as toward the Jews, so he would justify both the circumcision and uncircumcision, the Jew and the Gentile by one way of Religion; that is to say, through faith and belief in his Son Jesus Christ.  
3. Christ and his Apostles professed and taught no new Religion, but the same which the Scriptures of the old Testament did before instruct, Mat●hew 5. 17 John 5. 39 Acts 10 43, Luke 24. 25, 26, 27, 44. 45. Acts 18 28. & 17. 7. & 26. 22. & 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are s●iled the children of faithful Abraham being justified by Faith as Abraham was. 
Math. 8. 11. Lu. 19 9 Gal. 3. 7. 8. 29. Rom. 4 15, 16.  Whence we may conclude that before, under and after the Law since the fall of Adam, there was never but one true Catholic Religion, or way to Heaven and happiness.  
The Word of God being uttered in old time sundry ways, was at length made known by writing; the Lord stirring up and by his holy Spirit inspiring his servants, to write his Will and Pleasure.  
So long as there was any truth in any Age, necessary to be more fully and clearly known than was already revealed in the Books of Moses, it pleased God to stir up holy men whom he Divinely inspired, and sufficiently furnished to make the Truth known unto the Church; thus after Moses during the time of the Law, the Lord raised up Prophets, who opened the perfect way of life unto the Church of the old Testament more clearly, than it was before manifested in the Books of Moses, the time and Age of the Church requiring the same. The Church of the Jews in the several Ages thereof was sufficiently taught, and instructed in all things necessary to salvation by the writings of M●ses and the Prophets, which appears.  
1. In that our Saviour being asked of one what he should do that he might inherit eternal life, 
Some Papists say the Scriptures are not imperfect, because they send us to the Church which is the perfect Rule, and therefore they are perfect implicitè though not explicitè: but so I might say every rustic were a perfect Rule of Faith, because he can show me the Pope, who is the infallible judge. If the Scripture send to the Church to learn that which is not in the Scripture, by this sending she confesseth her imperfection. See Moulins buckler of faith p. 45.  answered, what is written in the Law and Prophets, how Readest thou? Luke 10. 25, 26. and out of the Scripture he declared himself to be the Saviour of the World, foretold and promised, Matthew 21. 44. & 26. 31. Luke 4 21. & 24, 25, 26, 27, 44 John 3. 14.  
2. The answer of Abraham to the Rich man, sending his friends to Moses and the Prophets, showeth that they sufficed to instruct the faithful Jews in all things necessary to salvation, Luke 16. 29, 30. by them they might learn how to obtain Life and escape Death, when he saith, Let them hear them, he meaneth them only, as that place is meant, Mat. 17. 5.  
3. The Jews themselves acknowledged the sufficiency of those writings, to lead them unto life and happiness, John 5. 39  
5. The Prophets did expound the Law of God and speak more plainly, precisely and distinctly touching the coming of the Messias, than Moses did; but the last full and clear Will of God touching the salvation of man was not manifested by them; that was together, and at once to be published and taught by the Messias, who also at his coming did establish that order in the Church of God, which was to continue therein for ever.  
For 1. Christ was ordained of the Father to be the great Doctor of his Church, a Prophet more excellent than the rest that were before him, both in respect of his Person, Office Manner of receiving his Doctrine, and the excellency of the Doctrine which he delivered.  
2. This was well known not only among the Jews, 
John 1. 18. and 3. 12. Esay 61. 1. 2. Heb. 1. 1 and 2. 3. Act. 1. 3. Matth. 11. 25. 27.  but also among the Samaritans, in so much that the woman of Samaria could say, I know when the Messias is come, he will tell us all things. John 4. 25.  
3. The time wherein God spoke unto us by his Son, is called the last days or the last time. Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or look for any fuller or more clear Revelation of Divine mysteries then that which was then delivered.  
4. Christ is called a mediator of the New Testament or the new Covenant, Heb. 9 15. because all things are established by him as they ought to continue for ever; for that which is old decayeth and is ready to vanish, but that which is new abideth, Heb. 8. 13.  
5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair; but obscurely at the first that she might earnestly long for the coming of that Messiah, who was to make known what he had heard and seen of the Father, which dispensation was needful, that the grace of God might not be contemned, as haply it would have been, if God had fully revealed and made known his bounty unto man, before he had seen his misery, and the necessity thereof. Our Saviour Christ for substance of doctri●e necessary to salvation, taught nothing which was not before in some sort contained in the writings of Moses and the Prophets, 
Matth. 22. 32. John 5. 46. Luke 24. 44. 45.  out of whom he confirmed his doctrine; but that which was in them more obscurely, Enigmatically and briefly, he explained more excellently, fully and clearly; the Apostles proved their doctrine out of the Books of Moses and the Prophets, Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23.  
6. All things necessary in that manner as we have spoken, were taught and inspired to the Apostles by our Saviour Christ, and there were no new inspirations after their times; nor are we to expect further hereafter, which we prove  
1. By places of Scripture, John 14. 26. he that teacheth all things, omitteth nothing; Christ said all things to his Apostles as appears, John 15. 15. and 17. 8. John 16. 13.  
2. By reasons drawn from thence, 1. The plentiful pouring forth of the spirit was deferred till the glorifying of Christ; he being glorified, it was no longer to be delayed; Christ being exalted on the right hand of God, obtained the Spirit promised, and that was not according to measure, and poured the same in such abundance, as it could be poured forth and received by men, so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophecies of the old Testament do teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the only Prophet, Highpriest and King of his Church; there is no other Revelation promised, none other needful besides that which was made by him. Esay 11. 9 Act 3. 23. 24. Joel. 2. 23. Vide Mercerum in loc. therefore the last inspiration was made to the Apostles and none other to be expected. The doctrine of the Law and the Prophets did suffice to salvation; yet it did send the Fathers to expect somewhat more perfect. 1 Pet. 1. 10 but to the preaching of the Gospel nothing is to be added, we are not sent to wait for any clearer vision.  
3. So long as any truth needful to be known, was unrevealed or not plainly taught, the Lord did stir up some Prophet or other, to teach the same unto the Church; therefore the Lord surcea●ng to speak since the publishing of the Gospel of Jesus Christ, and the delivery of the same in writing, is unto us a manifest token, that the whole will of God is now brought to light, and that no new Revelation is to be expected.  
Our 7th Proposition is, Christ and his Apostles were able to propound and teach by lively voice, that doctrine which pertains to perfection, John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church, Act. 20. 27. Gal. 1. 7. 8. 9 The doctrine of repentance, and remission of sins in the name of Christ, doth summarily contain all things necessarily to salvation, Act. 5. 31. and 11. 11. but this doctrine the Apostles preached, Act. 13. 38. 39 Luke 24. 47.  
The word of God is not only Milk for Babes, but strong Meat for men of ripe years, 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not only matter of preparation but of perfection.  
Or 8th Proposition is, The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles, was by them committed to writing; the Holy Ghost giving them a commandment, and guiding their hands therein, that they could not err, so that the word preached and written by them is one in substance, both in respect of matter, which is the will and word of God, and inward form, viz. the divine truth immediately inspired, though different in the external form and manner of delivery.  
Our 9th Proposition is, that nothing is necessary to be known of Christians over and above that which is found in the old Testament, which is not clearly and evidently contained in the Books of the Apostles and Evangelists.  
Our last Proposition is, that all things which have been, are, or shall be necessary to the salvation of the Church to the end of the world, are perfectly contained in the writings of the Prophets and Apostles, long since divinely inspired, written and published, and now received by the Church of God, so that now no new Revelation or Tradition beside 
* Additio ad Scripturam fit tripliciter. 1. In quo additum est contrarium & est erroris. 20. In quo additum est diversum & est praesumptionis. 30. In quo additum est consonum & est fidelis instructionis.  those inspired, published and comprehended in the Scripture are necessary for the salvation of the Church.  
There are 3 opinions, 1. Of the Papists who altogether deny it. 2. Of the Socinians which would have all things expressly contained in Scripture, and if it be not totidem verbis they reject it. 3. Of the Orthodox, who say it contains all things expressly or by consequence.  
The express testimonies of Scripture, forbidding even Angels to add 
* That doctrine of religion, to which God would have nothing added, and from which he would have nothing taken away, must needs be perfect. Illud perfectum in ●uo genere cui nihil in eo genere aut addi, aut diminui potest. Psal. 19 8. the Heb●ew word signifieth that perfection cui nihil deest.  any thing to those things which are commanded by the Lord, do prove the perfection of the Scripture, Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12, 13, 14. and 28. 58. Josh. 1. 7, 8. Prov. 30. 5. wherefore the Apostle commands that no man presume above that which is written, 1. Cor. 4. 6. 2 Tim. 3. 15, 16. Divers reasons may be drawn from this famous place to prove the perfection of the Scripture.  
1. The Apostle teacheth, 
2 King. 5. 8. 1 Tim. 6. 11.  that the Scriptures are able to make a man wise to salvation: therefore there needeth no further counsel nor direction thereunto, 
* Salus nostra Christus est, salutis via fides, viae ●ux, Scriptu●a Raynold●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is t●ken collectiuè not distributiuè. Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret, eo fort●us futurum argumentum nostrum: n●m si p●rtes singulae sufficerem, tum multo magis omnes Chamierus.  but out of the Scriptures.  
2▪ The Scriptures are able to make the man of God, that is the Minister of the word, perfect and complete unto every work of his Ministry, whether it be by teaching true doctrine, or confuting false, by exhorting and setting forward to that which is good, or dehorting from that which is evil.  
Paul would not have us think that all and every writing, viz. of Plato Aristotle is divinely inspired, for in the 15. v. he not only useth the plural number, calling them the holy * writings; thereby to note the word of God, and not one sentence or Book, but all the sentences and Books of the Scripture, and also useth the Article, which hath force of an universal note, therefore the Greek word the whole Scripture signifieth the whole altogether, and not every part severally in this place. 2. No one part of holy Scripture is able to make the Minister perfect, therefore it must needs be understood of the whole body of holy Scripture, wherein this sufficiency is to be found. The Ancient Fathers and other Divines, have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation.  
We do not reason thus (as the Papists charge us) it is profitable, therefore it is sufficient; but because 1. The Scripture is profitable for all these 
* Nul'us Papista aptè & plenè huic argumento unquam respondit, aut respend●bit Whitake●us.  ends (viz. to teach sound doctrine, to refute false opinions, to instruct in holy life, and correct ill manners) therefore it is sufficient; 
* Is not the Scripture (said Hawks the Martyr) sufficient for my salvation? yes, saith one of Bonner's Chaplains, it is sufficient for our salvation, but not for our instruction. Hawks answered, God send me the salvation and take you the instruction. Fox. Marty●ol.  or it is profitable to all those functions of the Ministry, that a Minister of the Church may be perfect; therefore much●more for the people. Argumentum non nititur unica illa voce (utilis) sed toto sententiae camplexu. Chamierus. Hitherto of the perfection of the Scripture absolutely considered, now follows the sufficiency thereof in opposition to unwritten traditions or verities, as the Papists speak.  
Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture. 
Episc. Dau. de Judice Controvers. c. 5.   
1. We speak of the State of the Church (saith he) in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired, and to lay open new Revelations to his Church.  
2. We grant that the Apostles living and preaching, and the Canon of the New Testament being not yet sealed, their Gospel delivered viva voce, was no less a rule of faith and worship, than the writings of Moses and the Prophets.  
3. We do not reject all the traditions of the Church; for we embrace certain Historical and Ceremonial ones; but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions.  
4. We call that an opinion of faith, to speak properly and strictly when a Proposition is revealed by God, which exceeds the capacity of nature, and is propounded to be believed, as necessary to be known to salvation. Fundamental opinions are those which by a usual and proper name are called Articles of faith.  
5. What is not in respect of the matter an Article of saith, may be a Proposition to be believed with a Theological faith if you look to the manner of revealing, as that the Sun is a great light, the Moon a less, Gen. 1. 16. that Rachel was beautiful, Leah blear-eyed.  
The Papists do not cease to accuse the Scripture of imperfection 
* Minima veritatis particula in Scriptures continetur Charronaeus.  and insufficiency, as not containing all things necessary to salvation. The Council of Trent sess. 4. decret. 1. Saith that the truth and discipline is contained in libris scriptis & sine scripto traditionibus. The Papists 
* Bellarm. de verbo Dei l. 4. c. 3▪ Rhemists annotat. ●n John 21. ●ect. 3. and annotat. in 2 Thess● 2. 16. and annotate in Act. 15. sect. 3. and in Apoc. 〈◊〉 sect. 1.  generally divide the word of God into the word written and traditions. They affirm that there are many things belonging to Christian faith, which are neither contained in the Scriptures openly nor secretly. This opinion is maintained by the Papists, but it was not first invented by them. The Jewish Fathers did use the traditions of the Elders, and it hath been said of old, Mark 7. 5. Matth. 5. 21. for their errors and superstitions, yea, at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala, or a double Law, the one written, the other 
* Ass●rimus in Scriptures non contineri expressè totam doctrinam necessariam, sive de fide sive de morib●s & proi●de praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum, idest, divinas & Apostolicas traditiones. Bellarm. l quarto de verbo Dei non scripto. Omnes libros veter●s & novi. Testamenti, nec non traditiones ipsas tum ad fidem tum ad m●res pertinentes, tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas, & continua successione in ecclesia catholica conservatas part pieta●is affectu ac reverentia suscipit ac veneratur Tridentiva synodus. sess 4. Sect. 1.  unwritten. The Tridentine Father's session 4th do command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture; and because one Bishop in the Council of Trent refused this, he was excluded. In the mean space, they explain not what those traditions are which must be so regarded, none of them would ever give us a list and Catalogue of those Ordinances, which are to be defended by the authority of unwritten traditions, not of the word committed to writing; only they affirm in general, whatsoever they teach or do, which is not in the Scripture, that it is to be put into the number of Traditions unwritten. The cause of itself is manifest, that at their pleasure they might thrust what they would upon the Church, under the name of Traditions. Vide Whitak. de Script. controviae quaest Sexta. c. 5. See also Moulins Buckler of Faith p. 51.  
Lindan the Papist was not ashamed to say, that it had been better for the Church, if there had been no Scripture at all, but only Traditions. For (saith he) we may do well enough with Traditions though we had no Scripture; but could not do well enough with Scripture, though we had no Traditions.  
Baldwin saith, a Testament may be either scriptum or nuncupativum, set down in writing or uttered by word of mouth. But a nuncupative Testament, or Will made by word of mouth without writing, must be proved by solemn witnesses. The solemn witnesses of Christ's Testament are the Prophets, and Apostles. Let Papists if they can, prove by them that part of the Testament of Christ is unwritten.  
Because our Adversaries 
* Bellarmine hath a whole Book de verbo Dei n●● spripto, of the word of God unwritten.  do contend for Traditions not written hotly and zealously, against the total perfection of the Scripture, that they might thrust upon us many points (by their own confession) not contained in Scripture; and usurp to themselves irrefragable authority in the Church, it shall not be amiss largely to consider of this matter: And 1. to inquire of the signification of the words Greek and Latin, which are translated Tradition; and then to come to the matter which is controverted between us and the Papists.  
The Greek word signifying Tradition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Mark 7. 3. 5. 8. 9 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latin is rendered Traditio, Matth. 15. 2. 3. 6. Mark 7. 3. 5. 8. 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists' translation (which seemeth to be but a bare translation of the vulgar Latin) doth wholly agree, using the word Tradition every where, excepting 1 Cor. 11. 2. where they use the word precepts, but set in the margin the word Tradition. Arias Montanus in his Interlineall translation doth render it traditio. Beza doth commonly express it by the word traditio. In the English Geneva Bible, we translate it by the word instruction, tradition, calling men's precepts traditions▪ the Apostles doctrine Ordinances, or instructions, not that we feared the word tradition, but because we would not have the simple deceived, as though the unwritten verities of the papists were thereby commended, or as though we had some honourable conceit of them; and what we did herein, the signification of the word doth give us free liberty to do; in our last English Translation we use the word tradition, as often as the vulgar Latin or the Rhemists have done; not that we were driven by fear or shame to alter what was done before, but because we would cut off all occasion of carping at our translation, though never so unjust.  
First we contend not about the name 
* The word originally may import any thing which is delivered howsoever either by word or writing. Thus whatsoever we have received in the Scriptures, was first tradition as delivered by word, and still is tradition because it is delivered in writing. But though the word in itself have this general and indifferent signification of any thing that is delivered, yet in our disputation it is restrained to one only manner of delivering by word and relation only, and not by Scripture. We deny that either in the Law or Gospel there was any thing left unwritten which concerneth us to know, for attaining of true faith and righeteousnesse towards God. Abbot against Bishop.  tradition, the word may lawfully be used, if the sense affixed thereto be lawful. 2. All traditions unwritten are not simply condemned by us. 3. The Apostles delivered by lively voice many observations dispensable, and alterable, according to the circumstances of time and persons, appertaining to order and comeliness; only we say that they were not of the substance of Religion, that they were not general concerning all Churches. 4. We receive the number and names of the authors of Books Divine and Canonical, as delivered by tradition; but the Divine truth of those Books is in itself clear and evident unto us, not depending on the Church's authority. The Books of Scripture have not their authority (quoad nos) from the approbation of the Church, but win credit of themselves, and yield sufficient satisfaction to all men of their divine truth, whence we judge the Church that receiveth them to be led by the Spirit of God; yet the number, authors, and integrity of the parts of those Books, we receive as delivered by tradition. 5. The continued practice of such things as are neither expressly contained in Scripture, nor the example of such practice expressly there delivered, though the grounds, reasons, and cause of the necessity of such practice be there contained, and the benefit and good that followeth of it, we receive upon tradition, though the thing itself we receive not for tradition. Of this sort is the Baptism of Infants, which may be named a Tradition, because it is not expressly delivered in Scripture, that the Apostles did Baptise Infants, nor any express precept there found that they should so do; yet is not this so received by bare and naked tradition, but that we find the Scripture to deliver unto us the ground of it. 
I● Matth. 15.   
Bellarmine and Maldonate 
* Vide Whitakerum de Script. c. 9 quaest. Sexta pag. 405. & 406. In his Book de verbo Dei standing for unwritten traditions as a part of the word of God, he will have Baptism of Infants to be one, but when he disputes for Baptism of Infants against Anabaptists, than he heaps up Texts of Scripture. Mr. Blakes. Birth. priv.  both do confess that the Baptism of Infants may be proved by the Scripture; and therefore Maldonate concludes, nobis verò traditio non est. Bellarmine * (as Whitaker shows) contradicts himself; for first he saith, that the Baptism of Infants is an unwritten tradition, and after, that the Catholics can prove Baptism of Infants from the Scriptures.  
To this head we may refer the observation of the Lords day, the precept whereof is not found in Scripture, though the practice be. And if for that cause any shall name it a Tradition, we will not contend about the word, if he grant withal, that the example Apostolical hath the force of a Law, as implying a common equity concerning us no less than it did them.  
If any man shall call the summary comprehension of the chief heads of Christian doctrine contained in the Creed, 
* Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum; at secundum substantiam est scriptura ipsissima-lunius Animad. in Bellarm. controv. 1. l. 4. Negamus ullum esse in toto Symb●lo vel minimum articulum, qui non disertè constet, ac totidem penè dixerim verbis in Scriptura sancta: adeo ut merito dici possit opus tesellatum, utpote constans ex varijs locis hinc inde excerptis, atque in unum collatis, artificioseque compositis. Chamierus.  commonly called the Apostles Creed, a tradition, we will not contend about it. For although every part thereof be contained in Scripture; yet the orderly connexion, & distinct explication of those principal Articles gathered into an Epitome, wherein are employed, and whence are inferred all conclusions Theological, is an Act humane, not divine, and in that sense may be called a Tradition. But let it be noted withal, that we admit it not to have that credit as now it hath, to be the rule of faith; for this is the privilege of holy Scripture. The Creed itself was gathered out of Scripture, and is to be expounded by the Scripture; therefore it is not given to be a perfect Canon of faith and manners.  
By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called, 
2 Thess. 2. 15. Hoc fuit primum Pharisaeorum dogma, quòd negarunt omnia quae spectant ad religionem script● esse. Joseph. Antiq. l. 13.  whether it be by lively voice or by writing. 2. In special it notes the word of God committed to writing, 1 Cor. 15. 3. 3. It signifies rites expressly contained in writing. Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles. 5. It signifieth that which is invented and delivered by men not immediately called. In Scripture Tradition is taken 1. in good part, for any rite or doctrine of God delivered to his Church either by word or writing, whether it concern faith and good works, or the external government of the Church. 2 Thess. 2. 15. 1 Cor. 11. 15. & 23. 2. In ill part, it noteth the vain idle and unwarrantable inventions of men, whether Doctrine or Rites, Matthew, 15. 3. Mark 7. 8, 9  
When the Fathers speak reverently of Traditions, by the word Tradition, either they understand the holy Scripture, which also is a Tradition, it is a Doctrine left unto us; 
* Tradìtiones istae non Scriptae ●harisaeorum nurquam in N. Test. dicuntur simpliciter & absolutè Traditiones, sed notantur semper aliquo el●gio, ut quum dicuntur. Traditiones seniorum, Traditiones humanae; siquando traditionis Vox ponitur simpliciter, sumitur in bonam partem & ipsum Dei verbum Traditio est Cameron in Mat. 15.  Or by Traditions, they understand observations touching Ecclesiastill policy D. Moulin.  
Reason's confirming the sufficiency of Scripture against Popish traditions.  
1. The whole Church is founded upon the Doctrine of the Prophets and Apostles; 
Ephes. 2. 20. Apoc. 21. 24. Ephes. 41. 4.  which were not true if any doctrine was necessary to salvation not revealed by the Prophets and Apostles.  
2. The Prophets, 
Christ taxeth the ignorance of Scripture, commends the knowledge of it, was careful to fulfil the Scripture, did interpret it & gave ability to understand it.  and Christ and his Apostles condemn Traditions, Esay 29. 13. Matthew 15. 3. 6. Col. 2. 8. Therefore they are not to be received; Christ opposeth the Commandment and Scriptures to Traditions, therefore he condemns Traditions not written.  
If the Jews might not add to the Books of Moses, 
* Deut. ●. 2. & 12. ult.  then much less may we add to the Canon of Scripture so much increased since.  
3. Those things which proceed from the will of God only, can be made known to us no other way but by the Revelation of the Scripture; all Articles of Faith and Precepts of Manners, concerning substance of Religion proceed from the Will of God only, Matthew 16. 17. 1 Cor. 2. 9, 10, 11.  

a Locus est egregi●s, eoque nastri omnes utuntur, qui contra Papisticas Traditi●nes aliquid scr●bunt Whitakerus longè illustrissimus locus est. Chamierus  Gal. 1. 8. As in this place, the Apostle would have nothing received besides that which he Preached, so 1 Cor. 4. 6. He will have nothing admitted above or more than that which is written. See Act. 26. 22.  
John 20. ult. whence it is manifest that all necessary things may be found in Scripture, since full and perfect Faith ariseth from thence, which eternal salvation followeth.  
Bellarmin saith, John speaks only of the miracles of Christ, that he wrote not all because those sufficed to persuade the World that Christ was the Son of God. Those words indeed in the 30 Verse are to be understood of Christ's Miracles, but those in the 31. Verse rather are to be generally interpreted; for the History only of the Miracles sufficeth not to obtain Faith or Life.  
The question betwixt the Papists and us is, de ipsa doctrina tradita, 
b Nobis adversus Papistas non de quibusvi● traditionibus controversia est, sed duntaxat de traditionibus dogmatum: quibus continentur fides & mores, ●oc est, de ipsa Doctrina. Chamierus l. 9 de Canone. c. 1.  non de tradendi modo, touching the substance of the Doctrine delivered, not of the manner of delivering it, and of Doctrine delivered as the Word of God, not of Rites and Ceremonies. They maintain that there be doctrinal Traditions, or Traditions containing Articles of Faith, and substantial matters of Divine worship and Religion, not found in the holy Scriptures, viz. Purgatory, Invocation of Saints, Adoration of Images, Papal Monarchy.  
Bellarmin, (and before him 
* Virro & ob ingenium laboremve, & ob Episcopatus dignitatem inter Papistas non postremi nominis. Chamierus. vide Malodanat. ad Joan 16. 12. & Estium ad Rom. 16. 17.  Peresius,) distinguisheth Traditions both from the authors and the matter.  
From the Authors, into Divine, Apostolical, and Ecclesiastical.  
From the matter into those which are concerning Faith, and concerning Manners, into perpetual and temporal, universal and particular, necessary and free.  
Divine Traditions, 
Received from Christ himself teaching the Apostles.  that is, Doctrines of Faith and of the worship and service of God, any of which we deny to be but what are comprised in the written Word of God.  
Apostolic Traditions (say they) are such Ordinances as the Apostles prescribed for ceremony and usage in the Church, as the observation of the memorial of the Nativity, Death, and Resurrection of Christ, the alteration of the seventh day from the Jews Sabbath, to the day of Christ's Resurrection.  
Ecclesiastical, 
Illud erat explicandum, qu● discrimine istae. Traditiones tam multiplices graduque habendae sunt. Nullum discrimen faciunt, fors●n ergo volunt, Ecclesiasticas etiam Traditiones parem cum divinis. Scriptures Authoritatem habere.  ancient Customs which by degrees through the People's consent obtained the force of a Law.  
Traditions concerning Faith, as the perpetual Virginity of Mary the Mother of Christ, and that there are only four Gospels; of Manners, as the sign of the Cross made in the forehead, Fasts and Feast to be observed on cetaine days.  
Perpetual, which are to be kept to the end of the World.  
Temporal for a certain time, as the observation of certain legal Ceremonies, even to the ●ull publishing of the Gospel.  
Universal Traditions, which are delivered to the whole Church to be kept, 
Whitakerus de Scrip c. 3 quaest. 6.  as the observation of Easter, Whitsuntide and other great Feasts.  
Particular, which is delivered to one or more Churches, as in the time of Austin fasting on the Sabbath day, which was kept only at Rome.  
Necessary Traditions, 
Traditionum 〈◊〉 perniciosa est, hac ●emul aper●a. nihil est qu●d non i●de ●●umpat in Ecclesiam. Chamierus.  which are delivered in the form of a Precept, that Easter is to be celebrated on the Lord's Day.  
Free, which are delivered in the form of counsel, as sprinkling of holy water.  
Objection, The Scripture it not perfect with a perfection of parts, because many parts are either defective or excessive  
1. Some labour wi●h a defect, 
1 Chron. 1. 18.  as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan, which was the Son of Aph●xad, 
Luke 3. 36.  but it is reckoned in Luke in Christ's Genealogy, not in the old Testament, therefore there is a defect.  
Sol. Luke reckons it according to the vulgar opinion of the Jews, 
Eorum mihi videtur sententia sanior, qui negant vel è Lxx, ve●à Luca nomen Cainani fuisse insertum, existima●tes potius aliunde irrepsisse post ●vangelium à Lucà conscriptum, cujus suae conjecturae rationes habent non l●ves, in videre est apud Corneliam â Lapidein cap. 11. Geneseos. Rivet. Isag. ad Script. Sa●. c. 10. vide plu●a ibid.  Junius in his parallels would have the fault to be in the Septuagint, whom Luke followed, not approving of their error, but yielding to the time, lest the Gospel otherwise should have been prejudiced; but Bezas' opinion is rather to be approved of, that this word is inserted from the Ignorance of those who undertook to correct this Text, according to the translation of the Seventy Interpreters. For in an Ancient manuscript which Beza followed, this word Cainaan was not to be found, therefore he omitted it in his translation, and so hath our great English Bible.  
Ob. There is something found in the Scripture against the Commandment of God, Deut. 4. 2. therefore there is excess as well as defect; for many Books which we believe to be Canonical are added.  
Sol. He doth not forbid adding by God's Command, but from the will of man, for God himself added afterward.  
The Papists arguments for Traditions answered.  
Ob. Bellarmine saith, 
l. 4▪ de verbo Dei c quarto. Vix ullum vid●as de Traditionibus agentem, qui non hic magn● fastu immoretur.  Religion was preserved for 2000 years from Adam to Moses only by Tradition; therefore the Scripture is not simply necessary.  
Sol. By the like reason I might argue that Religion was long preserved not only without the Pope of Rome, but also without Baptism and the Lords Supper, with the like institutions; therefore they are not simply necessary; yet none of ours hold the Scriptures simply necessary. 
Chamierus.  Secondly, it is false that Religion was preserved all that while by ordinary Tradition only; 
Disting●●nda sunt & tempora & personae; non erant necessariae Scripturae ante legem ergo ne quidem post legem, non erant necessariae Apostolis, ergo ne nobis quidem, negatur consequentia Ratio est, quia aliter Israelitas doceri volui● post legem Deus, aliter a●te legem. Aliter Christus Evangelium voluit Apostolis revelari, aliter nobis praedicari Chamierus.  for the living voice of God sounded most perpetually in the Church, and the doctrine of Religion was conveyed successiuly from the Father to the Son; which living voice of God by little and little ceasing, writing afterward succeeded, and hath the same necessity now which Gods living voice had before.  
Ob. Whatsoever things are commended from Scripture are necessary, but so are Traditions, ergo they are necessary. Joh▪ 16. 12. I have yet many things to say unto you; but ye cannot bear them now; therefore (say they) the Lord spoke many things which are not written.  
Sol. 1. He saith not that he had many things to tell them, 
John ●. 2●. Jansenius affirmat haec multa non fuisse diversa ab illis, quae hactenus docuerat, sed illustriorem illorum explica●ionem, & hue adducit illud appositè, quod habetur 1 Cor. 3. Christus testatur sè discip●lis su●s omnia tradidisse Joan. 15. 15 nihil ergo tacuit.  which he had not taught them before, but which they were not now so well capable of: for it appeareth that he taught them that which they understood not, and therefore they needed to be further taught of them by the holy Ghost, which should not teach them any new thing that Christ had not taught, but only make them understand that which they had been taught of our Saviour Christ.  
2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of, yet that makes nothing for Traditions; seeing that which the holy spirit taught them, he taught them out of the Scriptures.  
3. If the holy Ghost should have taught the Apostles some things, which neither Christ had told them of, nor the Scriptures had taught them, yet this is rather against the Papists. For that which the holy Ghost taught them, they undoubtedly left in record unto the Church, as being faithful Stewards, and revealing the whole Counsel of God unto the people.  
4. It hath been the practice of Heretics (as Austin affirmeth) at all times to cover their dreams and fantasies, with this sentence of our Saviour Christ. Lastly, if it be asked what were those grave and great mysteries, which the Apostles could not for their rudeness bear; they are forsooth Oil and spital in Baptism; Candles light at noon days (which was not in the darker time of the Law) Baptising of Bells, and such like gue-gaws as the grossest and carnallest men are fittest to receive.  
Ob. 2 Thess. 2. 15. Therefore Brethren, stand fast, and hold the Traditions which ye have been taught, 
Hic locus omni●●● celeb●●rimus est; Papistisque nostris inter primos in delic●js. Chamierus.  whether by word, or our Epistle. From these words (say our Adversaries) it appears that all things were not written & nullum Papistae in Scriptures locum probabiliorem inveniunt, saith Whitaker.  
The Heretics (say the Rhemists on this place) purposely, guilefully, and of ill conscience refrain in their translations, from the Ecclesiastical and most usual word Tradition, evermore when it is taken in good part, though it express most exactly the signification of the Greek word; but when it soundeth in their fond fantasy against the Traditions of the Church (as indeed in true sense it never doth) there they use it most gladly. Here therefore and in the like places, that the reader may not so easily like of Traditions unwritten, here commended by the Apostle, they translate 〈◊〉, constitutions, Ordinances, and what they can invent else, to hide the truth from the Rimple or unwarry Reader, whose translations have none other end, but to be guile such by art and conveyance.  
Thus far the Rhemists.  
Paul taught the Thessalonians some things by word of mouth, which he taught them not in his two Epistles which he wrote unto them; therefore he taught some doctrines which he wrote not, as if that Paul wrote no more Epistles than these two; whereby that which he taught not them in writing unto them, he taught them by writing unto others. Secondly, how followeth this argument? Paul wrote not all the doctrines of God unto the Thessalonians, therefore they are not all written in the Prophetical and Evangelicall writings: 
2 Tim. 3. 15▪ 16.  whereas it is plainly testified, 
Luke 16. 29. 31.  that the Old Testament containeth a perfect rule of the doctrine of salvation; the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament. 
Act. 17. 3.  Thirdly, it appeareth manifestly in the Acts, what was the sum of that which Paul taught the Thessalonians by word of mouth. 
What the tradition was he preached is expressed.  For there it is witnessed, that Paul taught out of the Scriptures, that it behoved Christ to suffer and rise again from the dead, 
2 Thess. 3. 6.  and that Jesus was Christ; this teaching then by word is there limited to the Scriptures of the Law and Prophets. Neither ought it to seem strange; that this was the sum of all which the Apostle taught at Thessalonica, 
1 Cor. 2. 2:  where he tarried so small a while, when amongst the Corinthians (where he remained longest of any place, and consequently taught most) he showeth that he taught nothing but Christ and him crucified.  
Fourthly, the Apostle himself, in this very place, calling (verse 14.) whatsoever he taught by word, or wrote by the name of the Gospel, doth declare evidently, that he taught nothing but that which is contained in Scripture, seeing the Apostle defineth the Gospel which he preached, to be that which is contained in the Scriptures.  
Fifthly, 
Doctor ●ulke against Mar●●a in his Preface.  That the Thessalonians had some part of Christian doctrine, delivered by word of mouth: that is, by the Apostles preaching at such time as he did write unto them, and some part by his Epistles, the Text enforceth us to grant. But that the Church at this day, or ever since the Testament was written, had any Tradition by word of mouth necessary to salvation, which was not contained in the Old and New Testament, we will never grant. The Papists 
* Papistae maximi, qui u●quam fue●irt, Traditionarij Chamierus.  do commonly abuse the name of Tradition, which signifies properly a delivery, or a thing delivered for such a matter as is delivered only by word of mouth, and so received from hand to hand, that is, never put in writing, but hath his credit without the Holy Scripture of God, as the Jews had their Cabala, and the Scribes and the Pharisees their Traditions besides the Law of God. For the justifying of our translation, it is true, that we alter according to the circumstances of the place, especially considering that the word Tradition, which of itself is indifferent, as well to that which is written as to that which is not written, hath been of us and them, appropriated to note forth only unwritten constitutions, therefore we must needs avoid in such places as this, the word Traditions, (though our last translation useth it) where the simple might be deceived, to think that the Holy Ghost did over commend any such to the Church, which he would not have committed to writing in the holy Scriptures, and in stead of the word so commonly taken (although it do not necessarily signify any such matter) we do use such words as do truly express the Apostles meaning, and the Greek word doth also signify; 
Syrus interpret habet praecepta sive mand●ta.  therefore we use these words Ordinances, or Instructions, Institutions, or the doctrine delivered, all which being of one or near sense, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify, and the same doth Tradition signify if it be rightly understood.  
Ob. 1 Tim. 6. 20. O Timothy, keep that which is committed to thy trust.  
By the name of pledge (saith Bellarmine) not the Scripture, but the treasure of unwritten doctrine is understood. Depositum (say the Rhemisis) is the whole doctrine of Christianity, being taught by the Apostles, and delivered their successors.  
Sol. Though other learned men interpret this pledge or gage to be the gift of the holy Ghost; 
Cartw. Annotat. on the Rhem. Test.  yet we willingly acknowledge that it is to be understood of the doctrine of Christianity, as that which hath best ground both by circumstance of this, and conference of other places. Whence we infer, that the doctrine of truth is not the Church's decrees, but the Lords; given to the Church to keep only, wherewith the title of a pledge cannot stand, unless one may lay to pledge a thing in his own hands, since in Popery the Church herself maketh the doctrine, which herself taketh to pledge: Herein they handle it like a pledge, that they lock it up fast, where the people of God, for whose use it is given to be kept, cannot come unto it.  
What had become of the Law of God, if others had not been more faithful keepers of it then the Priests, to whom the principal Copy thereof, written with the singer of God himself, was committed?  
There are some points of faith not contained in Scripture, 
Hic Achilles est Papistarum, magno fastu oftentatus ab omnibus & singul●● qui versantur in hac co●●oversia. Chamierus de Canone. l. 9 c. 8.  neither in the Old nor New Testament; therefore it is not perfect. In the old Testament, no doubt but the females had some remedy, whereby they might be purged from original sin as well as the males; circumcision was instituted only for the males the Scripture mentions not what was instituted for the females.  
In the new Testament, the perpetual virginity of Mary the mother of Christ.  
Two things are considered in circumcision 
* Cicumcisio faeminarum continetur sub illa masculorum. Signum in soli● masculis erat, pro utrisque tamen faciebat, si sinem & usum ejus spectes.  1. Signum. 2. Res signata, or the end and use of the sign.  
Sol. The thing signified or efficacy of the outward sign of circumcision, was common both to Males and Females; the very institution of circumcision teacheth that; for it was a sign of the Covenant, the Covenant belonged to all which were of the seed of Abraham, if they renounced it not.  
Although there were no decision of the other point out of the Scripture, 
Mariae perpetua virginitas non est fidei a●ticul●s, ideò libenter amplectimur eam sententiam quae jam ab initio inter Christianos videtur invaluisse, ut virgo fu●rit, hoc est, pura à coitu viri non tantum in toto Christi generationis mysterio, quod sanè ut credamus necesse est, sed etiam toto deinceps vitae tempore. Ch●mierus de canone l. 9 c. 9  yet would it not thence ●ollow which the Jesuits pretend, that some necessary point of Christianity wanted the ground of holy Scripture, it being sufficient for us to know, that she was a Virgin when our Saviour Christ was borne of her, as the Prophets did foretell. Yet (as Chamier saith well) we believe that she continued a Virgin all her life time, for in those things (saith he) which are not properly the fide, we hold the authority of the Church is great, if it contradict not Scripture, or produce no other absurdity. Vide Riveti Apologiam pro virgine Maria▪ l. 1. c. 15.  
Helvidius would gather from those words, 1 Matth. 25. until, and first borne, that Mary after 
* Quam pertinac●●r ludebat Helvid●us in prim●genito Mariae & fratribus Christi ● ut negaret perpetuam virginitatem. Chamierus.  had Children by her husband: The word till doth not import so much. See Gen. 8. 7. and 28. 15. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture, which first opens the womb, whether other follow or no.  
7. The Scripture is plain and Perspicuous.  
The Perspicuity of the Scripture, is a clear and evident manifestation of the truth delivered in it.  
It is Perspicuous 
* Augustinus dicit, nihil ad sidem necessarium obscurè in Scriptures doceri, quin idem ●pertioribus locis ali●● ex●●ice●ur.  both in respect of itself and us.  
1. In respect of itself, as appears.  
1. In the things delivered, which although they seem obscure for their Majesty and dignity, yet they carry the light of truth before them, 
* Verbum Dei co●latum cum lace, anal●gia mult●plex; Lucis est d spellere tenebras, omnia manifestare, ali●● lucere no● sibi; luce nihil pu●ius, illustrius, gratius, utilius, faecundius, cae●stis ejus o●ig●, odio hab●tur, saeped malis, est b●num Commune plurium, penetrate sordes sine inquinamento. Spanhemius Dab. Evangel. parte t●rtia Dub. 94. Scriptura se 〈◊〉 prof●etur tum formaliter tum effectiuè, lumi●●sam & illuminantem. I. l. ibid. Esay 59 21. Jer. 32 40. and 31 31.  therefore the Scripture is frequently termed a light Psal. 19 8. and 119. 105. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light. There are 2 things in Gods revealed will, verbum rei, the word, and res verbi, the mystery. The Scriptures are hard if we look to the mystery, but not if we look to the word; as for example, the Scripture teacheth that there is one God in three persons, the words are plain and easy; every man understands them; but the mystery contained in those words passeth the reach of man; we may well discern these things to be so, though we cannot fully conceive how these should be so.  
2. In the manner of delivering or kind of stile, which is fitted to the things and persons; showing the greatest simplicity both in words, either proper or figurative; and in the clear sense and mos● perspicuous propriety of signification, viz. that one which is called literal and Grammatical.  
2. In respect of us, because the Scripture is to us the principle, means and instrument of faith; every Principle ought to be by itself, and in its own nature known and most Intelligible, and there being 3 degrees of faith, knowledge, assent, and full assurance, these cannot consist without the perspicuity of the Scripture; the divine promises also of writing the Law in our heart, and concerning the spreading abroad, and clear light of the Gospel, should be to no purpose, if the Scriptures should not ●e plain in things necessary to salvation.  
All difficulty 
* Difficultas aut à rerum ipsarum natura est, quae percipiuntur, aut ab ipsis percipientibus, aut ab iis quae intercurrunt media, Re● quae percipi●ntur natura sua intellectu difficiles sunt aut per obs●uritatem, ut res, futurae, aut per majestatem ipsarum, ut mysterium S. Trinitatis. Sic quid Sol● clarius? quid difficilius aspectu? nam heb●scit acies 〈◊〉 nostrorum vi r●●liorum ●llius. A perciprientibus difficultatem esse quis sanus neget, nam res quae sunt Spiritus homo naturalis non pot●st capere A●edijs quae Deus ipse ecclesiae obtulit, id est, à Scriptura, negamus difficultatem esse. lunius.  in understanding the Scripture ariseth not from the obscurity of it, but from the weakness of our understanding, corrupted by natural ignorance, or blinded by divine punishment and c●rse; therefore it no more follows from thence, that the Scripture cannot be an infallible and only rule of faith and life, (because some obscure things are found in it, not understood of all) then that the Books of Euclid are not perfect elements of Geometry, because there are some abstruse theorems in them, which every vulgar Geometrician can not demonstrate, or that Aristotle's Organon is not a perfect Systeme of Logic, because a fresh Sophister understands not all its subtleties. More distinctly we say that the Scriptures are plain, and obscure in a threefold respect.  
1. They are plain and easy to be understood by all men in Fundamentals, and the Special points necessary to salvation, as the Decalogue, the Apostles Creed, the Lords Prayer, and the like; unless by those whose minds the God of this world hath blinded; if they be obscure in some less principal and circumstantial matters, there is need of interpretation, that the meaning may be more clearly unfolded.  
2. A difference of persons is to be considered, either more generally, or more specially.  
1. More generally, 
The fundamentals in Scripture are plain to the Elect, who are all taught, of God so much as is necessary for their salvation John 6. 45. the least as well as the greatest.  as they are elect and regenerate, or reprobate and unregenerate; to those the Scripture is plain and perspicuous; to whom alone it is destinated, and whose minds the Holy Ghost will enlighten by the Scripture. John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9 10. 12. 13. 14. Yet the flesh and unregenerate part in them puts in impediments, but that Ignorance is removed at last. Luke 8. 10 The reprobates continue involved in perpetual darkness and blinded with Ignorance, hypocrisy, covetousness, pride and contempt of divine learning, even seeing they see not Psal. 36. 3. Esay 29 9 Jer. 5. 21. Esay 6. 9 2 Cor. 3. 14. there is a veil over their hearts, 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy, the Scriptures were not understood, because they preferred a lie before the love of the truth. 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they showed to the Scriptures and their authority.  
2. More specially, the persons are distinguished according to the diversity  
1. Of Conditions of life and vocations; for so, many places of Scripture are hard to this sort of men, which are more easy to another, neither is it required that all things be understood of all men; the knowledge of more places is necessary in a Minister, then in a Tradesman and Husbandman, yet it is an 〈◊〉 Rule to every one in his Vocation.  
2. Of capacities and wits, for every one hath his measure of gifts; so among Ministers, some understand the Word more obscurely, some more plainly, yet it is to all a perfect rule according to the measure of Gifts.  
3 Of times, all things are not equally obscure or perspicuous to all ages, many things are better understood now then in times past; as the prophecies and predictions of Christ and the times of the Gospel, so in the Mysteries of the Revelation the exposition rather of modern Interpreters than Fathers is to be received; because in our times not theirs, there is an accomplishment of those Prophecies, and many things were more clearly known by them in those days, the Ceremonies, and Types of Moses his Law were better perceived by the Jews then us.  
God the Author of the Scripture could speak perspicuously; 
In the first times of the Church, there were no commentaries upon the Scriptures, the Fathers read them without, and yet then the Scriptures were nnderstood. Origen (who lived 200 years after Christ) was the first that wrote any Commentary upon Scripture. The pure Text of Scripture was ever read to the people, and never any Commentaries, and yet was understood by them. Apoc. 1. 3.  for he is wisdom itself; and He would speak so because he caused the Scripture to be written to instruct us to our eternal salvation, Rom. 15. 4. and he commands us to seek in the Scripture eternal life.  
We do not account the prophecy of Esay touching Christ, which the Eunuch read, to be a dark and obsure prediction; but we know it was clear and plain enough, though the Eunuch a raw Proselyte understood not the meaning of it.  
The Fathers proved their opinions out of the Scriptures, therefore the Scriptures are more clear than the writings and commentaries of the Fathers.  
To every one which readeth (with humility and invocation of God) the Book of the Apooalypse, the obscurest 
* Solet obscuritas lectores absterreve: quo modo ajunt olim quendam dixisse Authorem obscur●m à se rem●ventem. Tu non vis intelligineque ego te intelligere.  and hardest Book to understand of all other, blessedness is promised, which when it cannot be●all to any that understandeth nothing, it is manifest that the promise of blessedness includeth a warrant of understanding of it, so much as is necessary to salvation.  
We affirm that many places 
a Especially in Genesis, Job, Canticles, Ezeck. Daniel, and the Revelation. In regard of the manner of writing, there are many obstruse phrases in Scriptures, as divers Hebraisms, which perhaps we●e familiar to the Jews, but are obscure to us.  in the Scripture are very obscure, and that either from the obscurity of the things, as in the Prophecies of future things, the event must interpret them, as daniel's Prophecies of the four Monarchies were in times passed very dark, but easier since when all things were fulfilled; so the coming of Antichrist in the new Testament, drew the Fathers into divers opinions; so even yet there are many things obscure in the Revelation 
b The ●0 Chap. especially Camierus de Canone l. 15. c. 4.  which are not accomplished. So those things which are spoken of the Messiah in the old Testament are either not understood, or not fully without the new Testament. Sometimes the ambiguity of words breeds a difficulty, as I and the Fathers are one, the Arrians understood it of a union of will, as when Christ prayed John 17. that the Disciples might be one. Hitherto may be referred those places which are to be understood allegorically, as the Canticles, the first Chapter of Ezechiel. 3. Some places are obscure from the ignorance of ancient Rites and Customs, as that place, 
Plato, Aristotle, Euclid, have their nodos, and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 3. 16. in them are dark sayings Psalm 78. 2. Riddles, Ezek, 17. 2. Parables, M●t. 13. 35. Mysteries, Mat. 4. 13. Mr. Greenhill. That is a very difficult place, 1. Cor. 3. 15. See Laurentius, Augustin saith thisis one of the places of which Peter speaketh, 2 Pet. 3. 16. and that Heb. 6. 4. 1 Pet. 3. 19 the last, Luther saith, is one of the obscurest places in the new Testament. Vide Tarnovium in exercitat. Bib. & Cameronis Myroth Evang.  1 Cor. 15. 29. 
* See Laurentius and D. Featly on the place, in the last large, Annotations on the Bible.  of Baptising for the dead is diversely explained by interpreters, both old and new. There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custom of some who Baptised the living for the dead. Piscator & Bucane say the custom of the ancient Church is noted here, who Baptised Christians at the Graves, that so it might be a symbol of their belief and confession of the Resurrection of the Dead; Tarnovius proves that that rite was not in use in the Apostles time; Calvin interprets it of those who were Baptised, when they were ready to die; but Beza thinks by Baptising is understood the 〈◊〉 of washing the bodies before the Burial. Andrea's Hyperius showeth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae, Estius, and Dr. Hall on the hard places, of Scripture Divers reason's may be rendered, why God would have many things in the Scripture obscure and difficult.  
1. To make us deligent both in Prayer to him, 
Augustinus de Doctrina Christina. lib. 2. c. Sexto. Ita Scriptu●as dicit a Deo temperatas, ut locis ap●●ti●ribus fa●●i 〈…〉 fasti●ia de●er ge●e●tur. Idem Augustinus ait, nos aper●s Scripturae locis pas●i, obscuris exer●eri.  to open to us the meaning of the Scriptures, and likewise in Reading, Meditating, Searching and Comparing the Scriptures.  
2. To remove disdain from us; we quickly slight those things that are easily.  
3. That we might more prise Heavenly truths gotten with much labour.  
4. To tame our arrogance and reprove our ignorance, John 16. 12.  
5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine; therefore many a simple godly man understands more here then the great Rabbis.  
6. That order might be kept in the Church, some to be Hearers, some Teachers and Expounders, by whose diligent search, and travel, the harder places may be opened to the people.  
Hear the Lamb may wade, and the Elephant may swim, saith Gregory. The Scriptures have both milk for Babes and strong meat for men, saith Austin.  
It is a note of a learned Interpreter, that the benefit of knowing the prophecies concerning the Church, 
Apo●. 5. 1. 4, 65. M. Burroughs on ●6 of Isaiah v. 10.  Christ before he was slain had it not so as He had after his death; it was the purchase of the Blood of Christ to have those things opened.  
We do no● therefore hold, that the Scripture is every where so plain and evident, 
Bellarm. l. 3. de verbo Dei c. 1.  that it needs no interpration, as our adversaries do slander us, and here they fight with their own shadow. We confess, that the Lord in the Scriptures hath tempered hard and easy things together. But this we affirm against the Papists: first that all points of Faith necessary to salvation, and weighty matters pertaining to Religion are plainly set forth in the Scriptures. 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned, notwithstanding the hardness of some places, which in time also using the means they may come to the understanding of.  
Therefore I might save that labour in answering the Arguments of our adversaries, since they are of no force against us, not indeed touch our cause, proving only that some places in the Scripture are difficult which we deny not; But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture, and then refute their own Objections.  
First, 
Psal. 19 9 & 119. 115. 2 Pet. 1. 19  when we urge divers places to prove the Scripture to be a light the use of which is to dispel darkness, which it would not if itself were obscure.  
Bellarmine answereth, that those places are not to be understood of all the Scripture, but only of the Commandments: and that these also are called a light, not because they are easily understood (although that be true) but because being understood and known they direct a man in working, 2. If it be understood of all the Scriptures, they are called light not because they are easily understood, but because they illustrate the mind when they are understood. But the Apostle Peter speaks not only of the precepts of the Decalogue, but of all the Scripture of the old Testament: which if it be light, much more shall the Scripture of the new Testament, and therefore the whole body of Scriptures which the Christians now have, shall be light.  
Secondly, that place 119. Psal. 130, doth not speak of the precepts alone, of thy words by which is signified the whole 
c Genebra●dus testatur aliqu●s de tota Scriptura locum interpretari, nec l●quitur de nostris, sed aut suis, aut antiquis, Hieronymus quidem a partè est ●jus opinionis, & Lyranus, & alii ●ulti. Whitakerus.  Scripture; in the 19 Psalm, David speaketh of the word of God in general, which he ador●eth with many titles, the Law or Doctrine of the Lord, the Testimony of the Lord, the Statutes of the Lord, the Precepts of the Lord, the Fear of the Lord, it is so called metonymically because it teacheth us the Fear and Reverence of the Lord, he saith this Doctrine is perfect, converts the soul, and makes wise the simple, therefore he understands the whole Scripture the mistress of true and perfect wisdom. Secondly, it is called a light because it hath light i● itself, and because it il●ightneth others unless they be quite blind or willingly turn away their eyes from this light.  
Thirdly, if the Commandments be easy, the rest of the Scriptures is likewise as the Prophets and Historical Books, being but commentaries and expositions of the Decalogue.  
That evasion of the Papists will not serve their turns, that the Scripture is a light in itself, but not quoad nos (as if the Scripture were a light under the bushel) for that the Scripture is light effective as well as formaliter, appears by the addition, giving understanding to the simple. It was a smart answer, 
M. Durant.  which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity, and now revolted; 
Dr. Hall's peacemaker, sect. 15.  when she pretended the hardness of the Scripture; why, said he Madam, what can be more plain than Thou shall not commit adultery?  
The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture.  
2 Pet. 3. 16. Peter saith there, 
Ob.  that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures unto their own destruction.  
First, 
Sol.  Peter re●traineth the difficulty of Paul's writings to that point himself presently wrote of, touching the end of the World; therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest.  
Secondly, even in that point he affirmeth that some things only are hard, and not all.  
Thirdly, the understanding of the Scriptures dependeth not principally on the sharpness of men's wits, or their learning, but on the Spirit of God which is given to the simple that humbly seek it by Prayer; therefore though the whole Scripture were hard to be understood, yet that is no good cause to bereave the people of God from reading of his word.  
Fourthly, Peter assigning the true cause of error and abuse of the Scripture, to be the unstability and unlearnedness of such as deal with them, cannot thereby be understood to speak that of the body of the Church and of the people.  
Laurentius in his Book entitled, S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, explieatio locorum difficilium in Epistolis Paulinis, reckons up 40 hard places in Paul's Epistles.  
Rom. 1. 19 20. 28. and 2. 12. 13, 14, 15. and 4, 5. and 5, 6. 12, 13, 14 15. 20. and 7. 9 14. and 8. 3. 4. 19, 20, 21, 22. and 9 3. 11. 12. 13. 18. and 11. 25, 26. 1 Cor. 2. 15. 1 Cor. 3. 11, 12, 13, 14, 15. 1 Cor. 4. 9 and 5. 11. and 6. 2, 3. 1 Cor. 7. 1. 7. 10, 11, 12, 13, 14, 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15, 16. and 3. 6. 15, 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15, 16, 17. 1 Tim. 1. 9 Heb. 6. 4, 5, 6. and 10. 26.  
They say the Scriptures are difficult also in the manner of writing as well as in the matter, 
8 Act. 31.  for which they allege Psal. 119. 18. the Eunuch, and Luke 24. 45. also the divers expositions of old and New writers.  
The first place is directly against them: for teaching that it is the gift of God's Holy Spirit obtained by Prayer to understand the Scripture, the Spirit through Prayer, being as well obtained by the simple as learned sort, yea, rather by them then the others, it followeth that the reading of them belongeth to the simple as well as unto the learned.  
The like answer serveth for the place of Luke 24. 45. for by that abuse of the place, they may wring the reading of the Scriptures from all men▪ even Ministers or the word commanded to attend the reading of them, since they of whom they say that they understood not the Scriptures, were Ministers of the word, and that in the highest and most excellent degree of Ministry in the world, which was the Apostleship. The cause o● want of understanding than was this, the Spirit of God was not given because Christ was not glorified, which can have now no place▪ Besides that, in saying they understood not the Scriptures concerning the suffering and glory of Christ, it must needs be understood comparatively that they did not clearly▪ paricularly, and sufficiently know them. For that place in the 8th of the Acts, it is to be understood comparatively, viz. that a man faithful and already gained to the truth, as this Eunuch was, cannot understand the Scriptures by the bare reading of them, so well and throughly as when he hath one to expound them. The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip, will never suffer those which seek him in careful reading of his word, to go away ashamed without finding that which they seek for, in directing unto him some lawful & sufficient ministry to instruct him by. The mystery of the Gospel then (indeed) fulfilled, remained notwithstanding unpublished to the world by the Apostles, which is now by their preaching and writings laid open and made more manifest. The Eunuch which professed that he could not understand the Scripture without an Interpreter, did notwithstanding busy himself in reading of it.  
The multitude of Commentaries 
* There was a time when the Scriptures were read without Commentaries, and there was a time when they were hardly understood with Commentaries Dr. Ames.  was not so necessary (because the Scripture might have been understood without them) although they deserve singular respect amongst all those that are desirous to understand the Scripture, who write learned and elaborate expositions on the Scripture.  
That was a witty speech of Maldonates on Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset.  
Secondly, These Commentaries are published, that the Scriptures may better and more easily be understood.  
3. The Papists confess that the Articles of the Apostles Creed being necessary for all, are easy; Yet there are many commentaries of the Ancients upon the Creed, as Ruffinus, Augustine, Cyrill, chrysostom, Chrysologus; and of Papists also.  
Some Scriptures are hard for the matter which they handle, 
Cartwrights Letter to Mr. Hildersham, for the Study of Divinity.  as are the Books of Daniel, Ezechiel, Zachary; or throng of much matter in few words, as are in the Old Testament the Poetical Books, wherein no doubt the verse hath caused some cloud, and amongst them the Proverbs from the tenth Chapter, and the Prophecy of Hosea.   

CHAP. IX.  
Of the Interpretation of Scripture.  
THis 
* The interpretation of the Scripture is necessary in the Church of God. 1 because it is commanded by Christ John 5. 39 1 Cor. 4. 1. 39 2. It is commended to the faithful by the Holy Ghost. 1 Thess. 5. 19 20. 3. I● conduceth much to the edification of the Church. 1 Cor. 14. 3. 4▪ It was used by Christ and his Apostles Luke 4. 16. and 24. 27. Mark 4. 34.  question divides itself into 3 parts.  
First, concerning the divers senses of the Scripture.  
Secondly, to whom the chief authority to expound Scripture is committed.  
Thirdly, what means must be used in the interpretation of Scripture.  
1. Of the divers senses of Scripture.  
The Interpretation of Scripture is 2 fold.  
One of the words, which is called version or Translation, this hath been handled already.  
2. Of things which is called explication, the finding out of the meaning of any place, which is more Theological the other being rather Grammatical. And this signification of the thing they commonly call the sense Nehem. 8. 9 Interpreting Scripture is 1. Ancient, Nehem. 8. 8. 2. Honourable, Mark 4. 34.  
The Scripture hath often two senses, one of which the latter Divines call Literal, Grammatical, or Historical, another mystical or Spiritual.  
The sense of the Scripture is that which God the Author of the Scripture in 
* Glassius Phil. Sac. l. a part 1a Tract. 1, Literalis  and by the Scriptures gives to men to know and understand. The right expounding of Scripture consists in 2 things. 1. In giving the right sense. 2. In a right application of the same 1. Cor. 14. 3.  
The Literal sense is that 
* sensus est is, que● Sp. Sanctus author Scripture intendit. Chamierus. R●inoldus de lib. Apoc. Est ille literalis sensus qui proximè per ipsa verba sive propria sive figurata sunt, sign ficatur, velut Glassius, quem intendit proximè Spiritus Sanctus. Am●ma.  which the letter itself, or the words taken in their genuine signification carry. And because the genuine signification of the words is that, in which the Author useth them, whether speaking properly or figuratively, therefore the literal sense is subdivided into plain and simple, and figurative, which ariseth from the words translated from their natural signification into another, as where Christ saith 10. John 16. I have other sheep which are not of this fold; whereby he understandeth other people besides the Jews.  
The mystical of spiritual 
* Sensus secundarius, diversus à liter●li, simile tamen. Chamier. Not the Letter but the right sense and meaning of the Scripture is God's word. John 19  sense is that in which the thing expressed in the literal sense signifieth another thing in a mystery, for the shadowing out of which it was used by God. The waters of the Flood, with which the Ark was upheld signified Baptism, by which the Church is saved under the new Covenant, as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passeover unto the Lord, is spoken figuratively, the other words properly. The mystical sense is, the bones of Christ were no more broken then of the Paschall Lamb, which did signify Christ.  
The Papists say the literal sense is that which is gathered immediately out of the words, 
Litera gesta docet; quid cre●as; allegoria Moralis quid agas, quo tendas anagogia.  the spiritual which hath another reference then to that which the words do properly signify. The last they subdivide into Allegorical, Tropological, Anagogical, they say that the Scripture beside the literal sense, may have these also.  
The Allegorical sense, is when the words of the Scripture besides the plain historical and literal meaning, signify something in the new Testament, which belongs to Christ or the Church, as Gal. 4. besides the truth of the story of the bond and freewoman, Saint Paul applieth it unto the two Testaments.  
Tropological when the words and deeds are referred to signify something which belongs to manners; as Paul 1 Cor. 9 teacheth from that place, Deut. 25. thou shalt not muzzle the mouth of the Ox that treadeth out the Corn; that things necessary are to be allowed to Pastors.  
Anagogigall, when words or deeds are referred to signify eternal life as Psal. 94. I swore unto them they should not enter into my rest, this is literally understood of the rest in Can●an, but applied by Paul 4 Heb to life eternal.  
Becanus 
* In Manuali Controvers. c. 1. de Script. quaest. 3.  saith, as there are 3 Theological virtues, Faith, Hope and Charity, so there are 3 mystical senses. The allegorical answers to faith, the Anagogical to hope, the Moral to Charity. Jerome (saith he) excelled in the literal sense, Ambrose in the Allegorical, Augustine in the Anagogical, Gregory in the Moral.  
The Papists err three ways in this Subject.  
1. In that description, which they make of the literal sense.  
2. In that they hold there are divers literal senses of one place.  
3. In their division of the mystical sense into Allegorical, Tropological, Anagogical.  
First, that is false which Bellarmine saith, Literalis sensus est quem verba immediatè prae se ferunt. What then shall the literal sense of those words be Psal. 91. 13. Let them show the Lion which Christ did tread o●, and what shall be the literal sense of those places, Esay 11. 6, 7, 8. and 65. ult. And what literal sense shall those words of Christ have, Matth 5. 29. Origen 
* Origenes sio Paradi●●●n ter●●strem allego rizat, ut historiae au●erat veritatem, dum pro arbori●us Angelos, prost● minibus vi●●utes Caelestes 〈◊〉, & ru●●icas pelliceas Adae & Evae, corpora humana interpretatur. Bellarminus ex Hieronymo. Concedit Bellarminus ex solo literall sensu pe●i posse argumenta efficacia. To prove any matter of faith, or manner no sense must be taken, but the literal sense. Aquinas.  (though otherwise he allegorized much) interpreted that place according to the letter, but foolishly. That therefore is rather the literal sen●e which ariseth from the words, whether properly or figuratively taken; as for example, this is the literal sense of those words, the Seed of the woman shall break the Serpent's head, viz. Christ shall over come Satan and subdue all his force and power, although the Devil neither be a Serpent nor hath a head.  
2. We hold that there is but one true proper and genuine sense of Scripture viz. the literal or Grammatical, whether it arise from the words properly taken, or figuratively understood, or both. For that there should be divers literal senses of one and the same place, is against the truth, the Text 
* Chamierus tomo 1● de Scripturae sensu l. 15. c. 3.  and reason.  
1. The truth, because of one and an Individual thing there is one constant truth and not various; verum & unum convertuntur.  
2. The Text, because it draweth away from its one true sense.  
3. And lastly reason, because this is the chiefest reason in explaining the Text, that the true literal sense of it may be found out.  
The literal sense than can be but one in one place, though a man may draw sundry consequences 
* Confundunt Pontificij sensum scripturae cum applicatione s●nsu, & accommodatione ejus ad usus Apostolicos. 2 Tim. 3 16. dum vel cum literali & mystico sensus alios i●troducunt, vel mysticum subdividunt in all●goricum, tropologicum, & anagogicum, & totidem diversos sensus in Scriptura dari contendunt, confundendo heterogen●, sensum & applicationem sensus▪ Sp●nhem, Dub. Evang▪ part. tertia. Dub. 66.  à contrarijs, à similibus.  
3. We do not altogether reject the third, for we hold there are Allegories, Anagogies and Tropologies in the Scriptures, yet these are not many and divers senses of the Scripture; but divers collections from one sense, or divers applications and accommodations of one sense Besides the Tropologies and Anagogies are unfitly opposed to an Allegory, since they are certain kinds of it.  
Haec nominum curiosa distinctio, ex Scholarum potius morosiuscula diligentia, quam ex ulla eorum vocabulorum necessitate, Itaque Salmero agnoscit esse quid novum, & à p●sterioribus patribus tr●ditum. Chamierus tomo de Sensu Literali & mystico. l. 15. C. 1. Galat. 4. the Apostle saith not that there is a double sense; but that it may be Allegorically applied, which is Historically set down. There is then but one sense of the place; part whereof consisteth in the Story, part in the Allegory: So that the whole sense is contained in them both.  
So for the second example of the Tropological: there is not a twofold sense of that place, but one general sense, that as the mouth of the Ox was not to be muzzled, so the Minister of the Gospel must be provided for. Likewise of the Anagogical kind: it is not one sense to understand the rest of C●naan, another the Kingdom of God: but there is one whole sense, that as they for their Idolatry were deprived of the Land of promise, so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven. So we conclude that those are not divers senses, but one sense diversely applied.  
The literal sense is the only sense of the place, because out of that sense only may an argument strongly be framed: wherefore seeing Allegories and Tropes do no: 
Theologia Symbolica non est argumentativa. This is good reasoning, the Ox's mouth mun not be muxled, ergo the Minister must be maintained, because it is part of the sense.  conclude, they are not the senses of the place; and Allegories devised beside the sense prove not, though they may illustrate. It is manifest that is always the sense of the holy Ghost, which is drawn from the very words. But we are not so certain concerning any mystical sense, unless when the holy Ghost himself teacheth us; as for example, it is written 11. Hosea 1. Out of Egypt have I called my Son and Exod. 12. 46. Ye shall not break a bone of him. It is evident that the first place is understood of the people of Israel, the latter of the Paschall Lamb. Who durst have applied those things to Christ, 
The Fathers were too much addicted to Allegories. Jerome sometimes went out of the way, through a liking of Allegories, as a great reader and follower of Origen, who handled the Scriptures too licentiously. Rainolds against H●rt▪ Sess. 4.  unless the Holy Ghost had first done it, and declared his mind and meaning to us? viz. that son in the first place doth not only signify the people of Israel, but Christ also, and by bone in the latter place, not only the bone of that Lamb but of Christ also is understood.  
Secondly, To whom the chief authority to expound Scripture is committed.  
It was decreed in the Council of Trent, that Scripture should be expounded, as the Church expoundeth it, and according to the common and unanimous consent of the Fathers. If the Fathers agree not, the matter is referred to a general Council: if there it be not determined, we must have recourse to the Pope and his Cardinals.  
We say also that the Church is the interpreter of Scripture, and that this gift of interpreting resides only in the Church, but we deny that it belongs to certain men, or is tied to a certain place or succession of men.  
The Ministry of judgement 
* Judicium est triplex. 1 Directional, quale habet Minister. 2 lurisdiction●● quale habet ecclesia. 3 Discretionis quale habet privatus ut Act. 17. 10. Dr. Prid. There is Judex Supremus, and judex Ministerial●s, visibilis but not supremus, and judicium practic● discretion●● which is left to every one. B. Downam.  the Lord hath given to his Church 1 Cor. 2. 15. and 10. 15. 1 John 4. 1. Act. 15, 16 2 Cor. 14. 29. 31. 32. but the Sovereignty of judgement he hath reserved to himself.  
The Holy Ghost is the Judge, and the Scripture is the sentence or definitive decree.  
We acknowledge no public Judge except the Scripture, and the holy Ghost teaching us in the Scripture. He that made the Law should interpret the same 1 Cor. 1. 12. 1 John. 2. 27.  
Arguments brought by the Papists for their opinion.  
Ob. 1. They object that place, Exod. 18. 13. 26.  
Sol. Moses was a Prophet endued with singular wisdom, 
Primo Non sequitur à lege ad Evangelium. Secundo non sequitur ● Mose ad Episcopum Romanum qui hic non eundem lorum tenet inter Christianos, quem Moses inter Judaeos. Chamierus.  adorned by God with extraordinary gifts, sent immediately by him and commended by divine Testimonies to the people, the Pope is not so. He had chiefest authority from God over all the Israelites; but the Pope hath not so over all Christians. Moses his authority was extraordinary, no man succeeded in his place; I●shua was a Captain only, or Judge in Civil things. Aaron only a Priest to administer in things sacred, But Moses exercised both functions.  
Ob. 2. They urge that place, Deut. 17. 9  
Sol. Here the Civil Magistrate and the Judge are joined together, as v. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters, the Emperor ought to be as well in Civil. 2. The Pope doth not hold the same place among Christians, that the Highpriest did among the Jews. For he was the chiefest, having all the rest of the Priests subject to him; but the Pope is one amongst all, having Colleagues, many Bishops as at first, or a few patriarchs as after.  
Ob. 3. Eccles. 12. 11. If the chief Pastor in the Old Testament had such authority, much more the chief Priest in the New.  
Sol. This one pastor 
* Hieronymus in locum a●t: Etsi plures verbum Dei doceant, unus tamen est illius doctrinae author, nempe Deus; ubi Manichaeos refellit, qui unum statuerunt authorem veteris Testament, alterum verò novi. Alij Spiritum volunt esse hunc unum Pastorem, ut Vatab●us, Alij Christum ut Mercerus; Papam nulli, praeterquam ●nsulsi Papistae, Whitake●us. Interpretes omnes de Deo expo●●uerunt, cum veteres tum recentes, etiam Papistae, Chami●ru●.  signifieth neither the High Priest in the old Law, nor the Pope in the New; but Jesus Christ the High Shepherd for our souls.  
Ob. Matth. 16. 19 Christ saith to Peter, to the● will I give the Keys of the Kingdom of Heaven; therefore the Pope hath authority to expound Scripture.  
Sol. First, by the Keys here is meant Commission to preach the Gospel; not authority of interpreting the Scriptures. When the Gospel is preached, the Kingdom of heaven is opened to the believers, and shut to the unbelievers.  
2. That authority of the Keys was not committed to Peter only, but to the other Apostles also, Matth. 28. 18. 19  
There is a twofold judgement, 1. Of discretion, 1 Cor. 10. 15. 2. Of authority, as the Parllament judgeth Capital crimes. If the Papists understand the word Judge to signify Discerning (as when we judge of meats by the taste)▪ every faithful person ought to pray unto God for grace to judge, to discern, and to know the true sense of the Scripture. But if by judging, they understand to pronounce decrees, definitive and infallible judgements, touching the sense of the Scriptures, thereby to bind other men's consciences; there is no man in the world that hath that power. See Moulin● Buckler of Faith. We have a more compendious way, to come to the understanding of the Scripture. It were too long when we doubt of any place, to stay till we have the general consent of the Pastors of the Church, or to expect a general counsel or to go up to Rome. But the word of God is amongst us; the Scriptures themselves, and the Spirit of God opening our hearts, do teach us how to understand them. And yet we say not (as the Papists falsely charge us) that we allow every private man's interpretation of Scripture, refusing the judgement of the Pastors of the Church 
* Cap significast▪ de Elect. Review of the Council of Trent. l. c. 8. p. 45.  Panoruitan saith, 
* Deum atque homines testamur, cum plurima nobis in Papis●o displiceant, ●um hoc omnino intolerandum videri, quod Scripturas quilibet apud eas doc ●or culas, ita sibi in manum ●radi●as arbitretur ut eas sursum de●rsum versare queat, quid libet inde con●ecturus suo arbitrio; suo, in quam arbitri●, suo mart, quidlibet excogitans & comm●ntans. Ita enim even●t, ut qui maximè prae se ferant detestari privatum spiritum, ij hu●c ipsi indulgeant omnium maxima.  the opinion of one godly man ought to be preferred before the Popes, if it be grounded upon better authority of the Old and New Testament. 2 Pet. 1. 20. No prophecy of the Scripture is of any private interpretation. 
* Enimverò quis docuit prophetiam illam ex Psalmo 72. adorabunt ●um omnes reges terrae, omnes gentes servient ei, impletam ess●● L●o●e. vecino. Chamietus tomo 10 de Sc●pturae interpretatione l. 16. c. 1ᵒ. vide Cameronem ad 2 Pet. 1. 20. Matth. 23. 8▪ 9 10.  Stapleton saith, interpretation is private, either ratione personae when the man is private, or ratione medij when it is not taken out of the context and circumstances, or ratione finis when it is for a false end. Now private interpretation in regard of the person, if it be public in regard of the means, is not forbidden; for it is lawful for one man with Scripture toti resistere mundo, saith the Gloss of the Canon-Law; the meaning of this place is, that the Prophets were no Interpreters or Messengers of their own minds but Gods. The Catholics hold (saith Chamier) meaning still by that Title the Protestants) that the Scripture is to be interpreted by private labour and industry, viz. of Augustine, Jerome, chrysostom, but not in a private sense, that is in a sense arising from the brain of the Interpreter.  
It is true (saith Cartwright against the Rhemists) that the Scriptures cannot be expounded of every private Spirit, nor (which is more) of any private spirit, nor yet of all private spirits together; but only of those which are inspired of God, viz. the Prophets and Apostles, which are here opposed unto private Interpretation. And therefore it is evident that the exposition of the Scripture, ought not to be fetched from Ecclesiastical either Fathers or Counsels, which speak not by inspiration, but from the Scriptures themselves; what he meaneth, he declareth in the next verse, where he showeth the reason of his saying▪ namely, that it must be interpreted as it was written; and by as high authority. Seeing therefore it was first spoken by holy men, which spoke as they were led by the holy Spirit, and were inspired of God, it followeth, that it must be interpreted by the same authority. The interpretation therefore that is brought but of the Apostles and Prophets, is not private, although it be avowed by one man only. On the other side that interpretation which is not brought from thence, although it have the allowance of whole General Counsels, is but private.  
This is a principal meaning of our Saviour Christ, when he willeth that we should call no man father or Master in the earth, 
Matth. 17. 5.  that is, in matter of doctrine, we should depend upon the authority of no man, nor of all men in the earth, but only upon Christ and upon God.  
Our reasons by which we prove, that the chiefest judgement and authority of interpreting Scriptures is to be given not to the Church, 
Soli scripturae vel spiritui in scriptura loquenti competunt requisita summi Iudic●●que tria sunt 1ᵒ ut certo sciamus, veram esse sententiam, quam pronunciat. 2. Vt ab illo ad alium judicem non liceat prov●care. 3. Vt nullo partium 〈◊〉 ducatur▪ Wendelinus in Prolegom. Christ. Theol. c. 3.  but to the Scriptures themselves and the Holy Ghost.  
1. That which only hath power to beget faith, that only hath the chiefest authority of interpreting Scripture, and of determining all controversies concerning faith and religion; but the Scriptures only, and the Holy Ghost have this force, Rom. 10. 17. the Holy Ghost only can infuse saving faith into our hearts, which is called by the Schoolmen infusa fides. The faith which we have from the Church is acquired, and sufficeth not to a certain persuasion.  
2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written; 
* Cathedr●m●●in c●lo habet qui ● corda doce● Aug. Luke 10 21. 22 Jer. 31. 33, 34. Convenit inter nos & adversarios, Scripturas intelligidebe●e ●o spiritu quo ●actae sunt, id est, Spiritu Sancto. Bellarm. l. 3● de verbo dei. c. 3. 11. Dr. Rain. against Hart.  that spirit is found no where but in the Scripture; whosoever have promises from God to understand the Scripture may interpret it, but so have all the faithful.  
3. Christ himself makes the Scripture a Judge, John 12. 48. and still appealed to it.  
4. Although the Fathers were men endued of God with excellent gifts, and brought no small light to understanding of the Scriptures: yet learned men in our days may give a right sense of sundry places thereof which the Fathers saw not, yea, against the which perhaps they consent.  
Hath any man living read all the Fathers? nay, have all the men living read them? nay, can they show them? can they get them? I had almost said can they name 
* The number of Ancient Fathers (whose works are yet extant) who lived within Six and Seven hundred years, after Christ are recorded to have been about 200. Bishop Mor●on of the Mass l. 7. c 6.  them.  
In the exposition of those words Tu es Petrus, & supra hanc petram almost every one of the Fathers, at least the most part of them, and the best expound it of Peter's faith: yet the Papists understand it non de fide sed de persona Petri. Here they dis-agree themselves from the Fathers, John 10. 16. by the title of one Shepherd, Augustine, chrysostom, Jerome, Cyrill, Theodoret, Theophylact, Euthimius, Rupertus, 
The Fathers wrote some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confute the adversaries with whom they had to deal, and in these they err sometimes; some things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to praise the Saints of God, and stir up others to their virtue wherein they overlash. Rainolds against Hart.  Cyprian and other Fathers agree that Christ is there designed; but Stapleton saith the Pope is there meant.  
In the division of the Law, they go clean contrary to the greatest part of the Fathers: For they divide the Commandments as we do, but the Papists make the two first one, and the tenth two. 2. They have no Father to countenance them in this, but Augustine.  
There were no writings of the Fathers for a time, many of them wrote 400 years after Christ, but some 500 and 600 years after Christ; what rule had they before that time of interpreting Scriptures.  
The Fathers were given too much to allegorising, Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith, that the exposition of the Scripture is not tied by God to the sense of the Fathers; therefore he admonisheth his readers not to take it ill if he sometime descent from the stream of the Fathers.  
4. The doctrine of the Church must be examined by the Scriptures, Act. 17. 11. If Paul's doctrine, much more may the decrees of the Pope, Church, Counsels be examined by the Scriptures.  
5. The interpretation of the Scripture is a gift freely given by God, for the edification of the Church, Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kind of men, but common to the faithful.  
6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 John 4. 1. which cannot be altogether done without interpretation.  
3. What means must be used in the interpretation of Scripture. 
Of the means to find out the true sense of the Scripture.   
The end of the Scripture (we heard) was to direct the Church to all saving truth.  
The means to be used for the attaining of that end, by the Minister, is diligent Study and humble Prayer; by the people attentive reading, 
Orationi lectio, lectioni succedat oratio.  hearing, Prayer and meditating.  
First, the teachers must Pray earnestly to God for his spirit to enlighten them, Matth. 7. 7. 8, 9 Rom. 15. The Scriptures are understood by that spirit that dictated them.  
Secondly, The Pastors and teachers of the Church, must diligently and painfully study the Scriptures, giving themselves to read, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compare place with place 
* Act. 9 22. There must be a comparing of obscure Places with such as are more evident Gen. 11. 35 with Gall 3. 16. of like with like, Exod. 12. and 1 Cor. 11. 24. unlike with unlike John 6. 53. with Deut. 5. ●3.  John 5. 39 search the Scriptures, it is a metaphor taken from such as search for Gold and Silver Oar in the earth, who will search and sift and break every clod to find out the Gold. Solomon useth the same metaphor, Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence is often expressed in Scripture in the old Testament, by the phrase of meditating in the word, Josh. 1. 8. Psal. 1. 2.  
Thirdly, they must labour for a competent knowledge in the original tongues the Hebrew and 
* Contra ignota ●igna magnum est remedium linguarum cognitio, & Latinae quidem linguae homines duabus aliis ad scriptura●um cognitionem opus habent. Hebraica & Graeca Augustinus. 2 Tim. 2. 15. Tit. 1. 9 Aug. de doctrina Christiana l 2.  Greek, in which the Scripture was written, that so they may consult with the Hebrew Text in the old, and the Greek in the new Testament; and see with their own, not another's eyes.  
4. They should likewise be expert in all the liberal Arts, especially in Grammar, Logic, Rhetoric, general Philosophy, and History. All the Treasures 
* Dr. Featly in a 〈◊〉 Psal. ●. 10. Logic teacheth the Preacher to Analize and divide his Text. ● teacheth to collect true and proper Doctrines from it, assisteth him in confuting of Heresies, and in resolving all questions.  of wisdom and knowledge are hid in the Scriptures, the treasures of natural Philosophy in Genesis, of Moral Philosophy in Exodus, Deuteronomy, and Ecclesiastes, of the Politics in the Judicials of Moses, and the Proverbs of Solomon, of Poetry in the Psalms, of History in the Books of Chronicles, Judges and Kings; the Mathematics in the dimensions of the Ark, of the Temple, of the Metaphysics in the Books of the Prophets and Apocalypse.  
5. They must consider.  
1. The several words. 2. The Phrases.  
In the several words, they must consider.  
1. Whether the word be taken properly or tropically, and that they may the better understand the words, an inspection,  
1. Of Lexicons 
* Lexicon Chaldaicum, talmudicum, & rabbinicum opus immensi laboris atque fructus, & incomparabili multorum annorum, industria patri● atque filij Johan. Buxtorfij elaboratum. Bootius.  is needful, some of which observed the order of the Alphabet, but so as they distinguished between the roots and the Derivatives, as Pagnine hath done for the Hebrew, and Stephanus for the Greek.  
The best Lexicons▪ for understanding the Hebrew Text, are, Buxtorfe, Avenarius, Forster, Schindler, Mercer on Pagnine, and Brixianus his arca Noae; for the Greek are Stephanus, Budaeus, Scapula; my own two (I hope) may be useful for understanding both Testaments.  
2. Of Concordances 
* Concordantiae Bibliorum hebraicae, editae à Joh. Buxtor●io juniore, magni patris Majore filio. Arnoldus. Boatius. Henrici, Stephani maximae & absolutissimae Concordantiae,  some much extol Buxtorfe for the Hebrew, Kirchers is a very useful one both for the Hebrew and the Septuagint, Stephanus for the Greek is the best. Cottons Concordance (as it is now enlarged by Newman,) is esteemed the best for the English.  
See Dr. Featlies', and Dr. Gouges Prefaces to it commending it, and showing the use of Concordances in general.  
They must,  
1. Consider the Text exactly in itself, the Grammar of it must be sifted, the nature of every word by itself and the alteration it admits in diversity of construction. 2. The Rhetoric, whether any word leaving the proper signification receiveth a borrowed. 3. Above all the Logic, as to know what he proveth and by what. 2. Compare parallel places and obscurer with plainer. To interpret that place, this is my body, 
* This Bread is my body, 1. the communion of my body. The Prophets explain the Books of Moses, and the New Testament interprete the Old.  make use of that other, The Bread which we break, is the Communion of the body of Christ, because both places are not only concerning the Eucharist, but also one and the same kind.  
3. Make use of Paraphrases and versions among which the Chaldee and the Septuagint for the Old Testament, the Syriac and the Arabic for the new excel.  
For the knowledge of the phrase, they must proceed the same way; and to understand the better both the words and phrases, they must diligently consider of the scope and circumstances of the place, as the coherence of that which went before with that which follows after, and of the matter whereof it doth entreat.  
All expositions ought to agree with the Analogy of faith, 
* Analogia fi●ei nihil aliud est, quam constans & propetua semen●ia Scripturae, in apertis & minim● obs●uris Scripturae locis: quales sunt articuli fidei in Symbolo, quaeque continentur in oratione Dominica, in Decalog●. Whitakerus. Rainoldus de lib. Apoc. Plura Rabbinis debemus, nos prae●ertim qui accuratum istud interpretandi genus sectamur, quam quisquam existimet. Drus. observ. Sac. l. 15. c. 6.  Rom. 12. 6.  
Analogy is eitherof faith comprehended in the Doctrine of the Creed L. P. Command. Sac. and gathered out of evident places of Scripture, or of the Text, by the coherence of antecedentia & consequentia, by the propriety of the phrase.  
6. The Jewish expositors, the Ancient Fathers, and other Interpreters Ancient and Modern Popish and Protestant, are useful for the right understanding of the Scripture, if they be read with judgement.  
Not many but a few, and those the best commentaries are to be consulted with, of the Hebrew interprete and Rabbins? two were most learned R. David Kimbi and Rabbi Aben Ezra, saith Dr. Rainolds.  
The pure Masters of the Hebrews (saith Mayerus in Philologia Sacra) are specially Maymonides, Rabbi David Kimchi, wise Aben Ezra, Rabbi Solomon Jarchi, although the last two much favour talmudical dreams.  
The Cabalists and many of the Rabbins are very fabulous, and men in a burning fever cannot dream of things more ridiculous, than some of the Rabbins have seriously written and taught, saith 
* Censura in exercitat. 4. Morini c. 80. Doctissimus Hebraeorum Grammaticus idemque interp●es Kimchius. Fuller Miscell. l. 5. c. 8. vide l. 2. c. 3. & l. 3. c. 12. & l 4. c. 18. David Kimchius è cujus Grammatica & Lexico sive radicum libro tanquam ex equo Trojano prodiit, quicquid Grammaticarum & Lexicorum Hebraicorum ubique videmus. Morinus l. 1. exerci●. 6. c. 4. Ebraeorum Interpretum Coryphaeus Kimchi Amama Antib. Bibl. Aben. Esra. meritò audit sapientissimus ebraeorum. Mayerus in Philo. Sac.  Muis against Morinus. Vide Spanhem Dub. Evangel. parte tertia. Dub. 21. & Dub 129. Glass. Philol. Sac l. 2. partem primam. Tract. 1. Thalmud liber fabulosissimus. Chamier.  
Abarbanel hath done well of the greatest part of the Old Testament. Scriptor famosissimus, saith Buxtorfe of him in Decalogo. Yet he was unknown (it seems) to Mercer and Drusius, for neither of them mention him.  
The Jews say of Rabbi Moses Ben-Maymon, that from Moses to Moses, there arose not such a Moses. He was the first of the Rabbins that ceased to dote. Maimonides antiquus & celeberrimus inter Judaeos Scriptor. Capellus de Literis Ebr. Mr. Gregory styles him the very learned Maimon.  
The Church of God is much beholding to the Hebrew Rabbins, 
* Quid fuerint Vrim & Thummim, ne Rabbinorum quid●m Principes jam diuscire potuerunt. Chamierus. See Bu●●h. on 3. of Host 4.  being great helps unto us for understanding holy Scripture in many places, as well of the New Testament as the Old.  
2. The Fathers, Doctores scil. probati antiquae ecclesiae qui scriptis suis fidem illustrarunt, as Voetius speaks.  
For the Fathers, Jerome among the Latins, and Origen among the greeks were learned in the Hebrew saith Chamier.  
Jerome 
* Dexter●imus ille literarum sacrarum interpres. Glassius. Hieronymus solus inter Patres ●uit doctus Hebraeas literas, quas quia reliqui ignorabant, saepe in v. Testamento explicando lapsi sum Tarnov. exercit. Bib.  was the chiefest among them, for skill in the Hebrew, Chaldee, Greek, Latin tongue and the most diligent searcher of the Jewish affairs, 
* Capellus arcano punctationis revelato.  he spared no labour, cost, nor time, that he might attain to skill in that tongue. He made use of the Jews for that purpose, and the skilfullest amongst them. Whose labour he purchased with a great deal of Money, this he often witnesseth of himself, 5 times saith Morinus he made use of them.  
That one labour of his deserveth eternal praise, that he translated the Scripture out of the Hebrew, into Latin.  
That was a most laborious 
* Opus laboriosum & divinum, maximo ecclesiae damno amissum, cujus operis jacturam deplorare possumus, compensare nunquam possumus. Whitaketus,  work of origen's in gathering together divers Editions of Scripture. 1. The Greek of Aquila Symmachus, the Septuagint and Theodosion into one Volume distinguished by 4 Columns, called Tetrapla, to which he after added 2 more, one in Hebrew, the other in Greek Characters, and called it his Hexapla; at last he joined two other Editions, and then called it Octapla; by them one might have compared the several Greek Editions together, and with the Hebrew Text.  
It was said of him, Vbi benè nemo melius, Vbi malè nemo pejus.  
Quod attinet ad. Originem, mea certè nihil interest, quid ille senserit: quem scio Theologum fuisse audaciorem, quam 
* Vide Whitak. de authoritate, Script. l. 2. c. 1.  saniorem. Chamierus.  
Salmasius, Whitaker, Sixtus Senensis and others say Origen 
* Inter antiquos ecclesiastic●s auctores Graeci generis non tantum primus, sed, fe●è●olus Hebraicè ●uit doctissimus. Salmasius de m●do usurarum. Author non purus, ut vix unquam nominari possit in rebus fidei absque praefatione. Chamierus.  was skilful in the Hebrew. He wrote so many Books, that Jerome saith, Quis nostrum tanta potest legere, quanta ille conscripsit?  
Vir tantae fuit eruditionis & in genij, ut ei parem doctissima Graecia faelicissim●rum ingeniorum parens, nunquam habuerit. Sixtus Senensis Bibliothecae sanctae l. quarto.  
He saith much more there in his commendation. Tantum in scripturas divinas habuerit studium, ut etiam. Haebraeam linguam contra aetatis gentisque suae naturam edisceret. Hieronymus de viris illustribus.  
Austen 
* Magnus Augustinus ingenio, erudition, sanctitate, zelo, quae res tantam. illi meri●● authoritatem concilia●m, ut nemosit amiquorum qui in 〈◊〉 nostris a● Pontificijs pluris aestimetur aut aestimari debeat. rainold de libris Apocriph●●omo pràe. ●9. Augustinus habitus Theologorum veterum: acutiss●imus, neque immerito I●. Graeco●um dis●ertissimus Chrysostomus. Fullerus. See a ●reat commendation of T●rtullian in Jack en●raging tempest p. 8. Vir prof●cto acris ac vehemeniis ingenij, multa latino 〈…〉 scripsi●, sed stylo elaborato ac duro, & propter 〈…〉 vocum novitatom obscuro. Sixtus Senensis.  for the Latin Church, and Golden-mouthed Chrysosostome for the Greek Church, were most famous. He is abridged by Theophylact. A Father so Ancient, so learned, so godly, so skilful in the Scriptures saith Rainolds of Chrys●stome, Austen for disputations, Jerome for the tongues, Gregory for Morals.  
Augustine,  
Vir supra omnes, qui ante eum & post eum huc usque fuerunt mortales, admirabili ingenij acumine praeditus, omnibus liberalibus disciplinis instructus, Divinis scripturis longè omnium eruditissimus, & in earum explanatione ultra, quam dici queat, incomparabili subtilitate sublimis, omnes Latinae ecclesiae scriptores scribendi labour, & lucubrationum multitudine superavit. Sixtus Senensis Biblioth. Sanct. lib. quarto.  
Subtilissimus Pat●um Augustinus Dr. Prideaux lectione quarta.  
Gregory Nazianzen for his excellency in divine knowledge was surnamed the Divine.  
Irenaeus (saith Capellus) was almost the ancientest of all the Fathers whose genuine writings are extant. He was Polycarpus his Disciple.  
Tertullian was one of the Latin Fathers most Ancient, and very near the Apostles, flourishing in the reign of Severus the Emperor, about 200 years after Christ's Birth, and not past one hundred after the death of John the Evangelist. Jerome being urged with his authority, said De Tertulliano nihil aliud respond●o, quamecclesiae hominem illum non fuisse.  
In Graecia celebres agnosco Patres, Clementem, Athanasium, Cyrillum, & Damascenum. Montacutius Analect. Eccles. exercit. 1. Sect. 6.  
Cyprian the Martyr was of great authority amongst all for his holiness of life. He was so diligent a reader of Tertullian, that he intermitted no day, 
Da Magistrum, Augustmus Copiosus est, Hieronymus succinctus: Lactantius Ciceronem imitatur, Tertullianus obscuritatem amat: Chrysostomus ornatus & apertus est, Nazianze●us pressus & acutus Whitakerus de Scriptures.  but would call to have his Master (meaning Tertullian) given him. Doctor Hall calls Lactantius the Christian Cicero Jerome calls him eloquentiae Tullianae Flievium. Epist. ad Paul. tom. 1. and Mr. Selden de Dis Syris calls him Politissimum Patrum.  
Sententious Tertullian, grave Cyprian, resolute Hierome, * flowing chrysostom, divine Ambrose, devout Bernard, heavenly Augustine. Bish. Hals 4th Decade of Epist. Epist. third. One saith, he that looks upon the Father's works would think they did nothing but write, he that looks on their devotions would think they did nothing but pray, he that looks on their learning would think they did nothing but read.  
Bernard was a worthy man in the corrupt age in which he lived, but Bernardus non vidit omnia say the Papists.  
Bernardum non admitto, ut pote recentiorem, & longè post confirmatam Romani Pontificis tyrannidem, scribentem ex more & errore sui temporis. Chamierus de Canone l. 3. c. 3. etc. 5.  
Dand● venia bonis illis & sanctis patribus qui ignorantia linguarum multae saepe aliena à germana scriptura senserunt, 
Mercerus in Gen. v. 16.  pia alioquin attulerunt.  
3. For Protestant Interpreters.  
Calvin 
* Ex Scriptura ipsa Calvinu ita scripturam interpretatus est, ut inter aequos rerum judices, doctissimi interpretis nomen jure meritus fit. Rivetus in Catholico Orthod●xo.  is not only commended by our own writers, but by the very Papists. See Watson in his Quodlibets.  
I would content myself among the new writers with Mr. Calvin, who performeth best of all other that which he of himself professeth, that a man in reading his expositions reapeth this benefit, that for the shortness he useth, he departeth not far from the Text itself. Cartw. letter to Mr. Hildersham.  
Piscator hath done well in his Scholia on all the Bible. He follows Junius for the Old Testament, and Beza for the New, and in his Aphorisms he follows calvin's Institutions.  
Bucer 
* Quo ne●● aetate sua solidior & nervosior Theologus Whitakerus in conci●ne ultima.  also was an excellent Divine. He hath written a twofold Exposition on all the Psalms, one more large and Paraphrastical, the other briefer and ad verbum.  
Francis Junius 
* Incomparabilis illa editio Tremellian●, opera & cura doctissimi Theologi Francisci I●ni●elucubrata & expolita plur. i● busque Scholi●● locupletatae. Fulle 1 miscel. Sac. l. 2. c. 1. Vide Boo●ij censuram in Indice Au●orum. Animadversionibus Sacr●● praefixo. In novo Testamento laboravit Erasmus Roter●damus non inutiliter, cum vertend●, tum paraphrasi explicando, tum annotando. Chamierus de Canone l. 12. c. 1.  the very Oracle of textual and Scholastical Divinity, as Dr. Hall calls him, Epist. 7. Deead. 1.  
Vatablus his Annotations upon the Old Testament, and Bezas on the New are commended by Zanchie in his Miscellanies: But Arnoldus Boot in his Jndex Autorum before his Animadversiones Sacrae, saith Robert Stephens, and not Vatablus was the Author of those Scholia which are in Vatablus his Bible.  
Quid hac phrasi denotetur, optimè exposuit D. Beza suis in novum Testamentum nunquam satis laudatis notis. Constantin L' Empereur in Dan. c. 2 v. 8.  
See more of him in Zanchies Epistles.  
Amania, Paulus Fagius, Drusius, Ludovicus Capellus, lively, Cameron, Ludovi●us de Dieu, have been Great lights, and by their skill in the tongues, have excellently interpreted Scripture.  
Peter Martyr, Lavater, Musculus, Zanchie, Pareus, Rollock, Rivet are sound Expositors.  
Ex omnibus antiquis & recentioribus medullam variarum interpretationum, & circa eos disceptationem collegit Willetus in hexaplis ad Genesin, Exodum, Leviticum, Danielem, Epistolam ad Romanos (in libros Samuelis sibi dissimilis est, & compendio atque alia plane methodo commentatur) optandum esset telam illam à Willeto tam faeliciter c●●ptam, eadem methodo in reliquos Scripturae libros pert●xi. Voet. Biblioth. Theol. l. 1. c. 14.  
4. For Popish Expositors.  
Aquinas 
* Papa Innocentus primum l●cum tribuit Thomae post scripturas, & ●e●i●ò, nam melius de Papatu meruit quam omnes Patres-Rainoldus B. Mortons' Appeal. l. 2. c. ●. Sect. ●2. Papistarum Homerus Thomas Aquinas Rainold. de lib. Apoc.  is esteemed by the Papists as the Oracle of the Romish School, 
* Rainolds against Hart. Thomas Aquinas adhuc infans chartam versans, imo comedens significabat quam studiosus foret adultior factus. Cornel a L●pide in Gen. 25. 22.  whom for his profound learning and search into the mysteries of all Divinity they surnamed Angelical.  
He was the first thorough Papist of name that ever wrote, and with his rare gifts of wit, learning and industry did set out Popery * most.  
Maximo & altissimo ingenio vir, cui ad plenam absolutamque totius tam divinae, quam humanae eruditionis gloriam solus defuit linguarum & eloquentiae usus, quem aeruditi istius saeculi, ut pote sublimioribus studijs intenti, neglexere. Sixtus Senensis. vide plara ibid.  
Luther on 9 of Genesis chiefly commends Lyra for following the literal sense. Nicolaus Lyranus, vir tanta tamque pura, vera & germana sacrae Scripturae scientia praeditus ut in illa exponend● nullum habeat illius temporis parem. Rainoldus de lib. Apoc. tom● 1. praelect. 21.  
Ex antiquioribus tanquam universales & communes commentatores habiti fuerunt Lyrasnus & Glossa. Voetius in Biblioth. Theol. Jansenius eruditus & moderatus 
* Spanhem. dub. Evang. parte ●ecunda. Dub. 34. vide ibid. Dub. 5. p. 132. 133.  Interpres.  
Cajetane went over all the Scripture, 
* Chamierus.  saving the Canticles and Prophets, which dying he left begun, and the Revelation, quam de industria attingere noluit.  
He was both a learned & moderate Papist, as Chamier and Whitaker both show. He was chiefly intent on the literal sense 
* Cardinalis Cajetanus omnes Epistolas novi Testamenti & Actorum librum recensuit ad veritatem▪ Graec●m & annotationibus illustravit, intra spatium circiter decem mensium, Chamierus tomo 1● de Canone l. 13. c 4. Vir meo judicio quamvi● Papista, tamen candidus plurimumque distans abea pertinacia, quam in reliquis deplorare cogimur. Idem de Canone. l. 12. c. 1. Vide Whitakerum de Scriptures pag 16, 17 & 196. Andradius mentione Cajetani facta su●jungit, omnes illum aetatis suae longe superasse.  and that according to the Hebrew truth, of which tongue he had little knowledge, but had by him those that were skilled in the Hebrew, who would interpret ad verbum not only exactly, but superstitiously, and often absurdly, which often drew the like expositions from the Cardinal.  
There are now 5 Papi●s joined together in several Volumes on the whole Scripture, Immanuell Sa, Estius, Gagneius, Tirinus, and Menochius, the last of which Grotius commends in his Preface to his Annotations on the Old Testament. Estius doth excellently on all the Epistles.  
Maldonate doth well on the Evangelists, but was a most supercilious writer; and no marvel, since he was for his Country a Spaniard and his profession a Jesuit.  
Masius 
* Andraeas' Masnes. Papista quidem, at sanior & dexterrimus scripturae Sacrosanctae interpres. Glassius onomat.  hath written learnedly on Joshua.  
Quanta vir ille linguae Graecae sed preaesertim Hebrae●cae, Rabbinicae, & Syriacae cognition fuerit imbutus, nemini docto opinor incognitum. Morinus l. 1. exercitat. 9 c. 6. and exercit. 1. c. 4. Andreaeas' Masius linguae Hebraicae & Syriacae peritissimus, atque in lectione Rabbinica egregiè exeroitatus.  
The Popish Postils are the burden of many Camels (as Lipsius speaks of the Books of the Law) and are fitly s●iled by godly Divines pigrorum pulvinaria. Vide Zepperi Artem Habendi & Audiendi conciones, sacras. l. 1. c. 4 p. 38 39 etc.  
Ministers to all the means formerly mentioned for the interpreting of Scripture, must add a conscionable practice of what they know, and must in all humbleness of mind seek the people's edification.  
The means to be used by the people, to understand the Scripture and find out the sense and meaning of it.  
1. If they be learned, they may make use of most of the former means prescribed to Ministers.  
2. Such as are unskilful, and know not how to make use of those means, are  
1. Diligently to read the Scripture, in which are to be considered.  
1. Antecedent preparation that they come to the reading and study of the Scriptures with Prayers 
Pater quidem dixit se orand● magis, quam s●udendo ac legendo, in cognition Scripturarum profecisse●  and greatest reverence relying on the Divine promises, for the enlightening of their minds by the Holy Ghost. The Scripture may well be called the Revelation of Christ. Rev. 1. 1. See Rev. 5. 5.  
2. The adjuncts of reading, which are,  
1. Chiefest attention in reading, and a pious disposition and spiritual frame of the heart, 
Prov. 4. 13.  that they may not understand only but cordially affect what they understand  
2. Application of all things to the Examination, Correction, 
John 7. 17.  and amendment of their own lives,  
3. Diligent Meditation.  
4. Conferring of it with others, 
Deu●. 6. 6. 7.  and Catechising.  
2 They ought to have recourse to those that are more skilful than themselves, and to consult with the best Commentaries and Expositions of the Scripture, and read them judiciously.  
We teach of our Means, that they all together, do make a perfect way whereby we may find the right sense of the Scripture. 
Praxis ecclesiae P●at. 'em consentiens interpretatio.   
Our Adversaries prescribe this method and course to be taken in expounding of Scripture, which consists in 4 rules: 
Conciliorum praescripta & decreta, Regula fidei.  The general practice of the Church, the Consonant interpretation of the Fathers, the decrees of general Counsels; lastly, the rule of faith consisting partly of the Scriptures, partly of traditions unwritten.  
In all these means the Pope is implicitly understood, for the rule of faith is that which the Pope approves: the practice of the Church is that which the Pope observes, the interpretation of the Fathers is that which the Pope follows, the determination of Counsels, what the Pope confirms; so that the Pope must interpret all Scripture. But divers reasons may be alleged to show that the true interpretation of Scripture is not to be sought for from the Popes of Rome.  
1. Because the Popes of Rome have frequently and grossly erred in interpreting of Scripture, as in the 8th of the Romans 8. v. those that are in the flesh cannot please God; that is those that are married, said Siricius the Pope. Innocent so expounded those words John 6. unless you eat the flesh of the Son of man and drink his blood you shall have no life in you, that he thence concluded, that there is no salvation without receiving the Eucharist, and that it is to be given to Infants. Pope Boniface interpreted Luke 22. 38. of the temporal and spiritual sword delivered to the Pope.  
2. Because the Popes of Rome 
* Inter Pontifices Roman●s multi fuerunt scelerati, ex quorum improb● vita plus redijt ad Christianos scandali, quam ex ●orum autoritate adificationis. Non potuit vit humani ingenij, non fremere, cum legenti Pontificum Romanorum vita●t●t occurrerent monstra scelerum. Chamierus. de Canone l. 3. c. 6. Vide plura ibid. Absit ut unius homuncionis, & quidem Infirmissiimi, arbitrio stare credamus vel eadere veritatem Dei. Chamierus. ibid. c. 7.  do differ among themselves in Interpreting of Scripture, as Matth. 16. 18. Some Pop●● say rightly that by the Rock Christ or the confession of faith given by Peter concerning Christ is meant, others interpret it of the person of Peter the Apostle, others expound it to be the Roman Seat or Chair.  
3. Because many of the Popes of Rome have not only erred but been gross & wicked Heretics. Liberius the Pope about the year 350 was an Arrian and subscribed to the unjust condemnation of Athanasius, and afterward as an obstinate Heretic was deposed. Honorius the first was a Monothelite, he held that Christ had but one will and so but one nature, and for this heresy was condemned in 3. General Counsels. Some Popes were Atheists, as Leo the tenth who called the Gospel fabulam de Christo.  
One calls the Pope that great Heteroclite in religion; another saith, The Pope is the worst of Cardinals, who are the worst of Priests, who are the worst of Papists, who are the worst of Christians.  
For Councils.  
Gregory the Pope did reverence the 4 first general Counsels, as the 4 Evangelists.  
But if these four general Counsels be of equal authority with the four Evangelists, the Pope's authority (as Papists say) being above the authority of the Counsels, it followeth, that his authority is greater than the Evangelists; than which what can be more blasphemously spoken?  
We say the true interpretation of Scripture is not to be sought from general Counsels.  
1. Because even universal Counsels have erred; the Chalcedonian Council, 
* Plus credendum est simplici laico scripturam proferent●, quam toti simul Concilio. Panormitanus▪  one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitan Church before that of Alexandria, and Antioch. Those that condemned Christ were then the universal visible Church Matth 26. 65. John 11. 47. See Act. 4. 18.  
2. General counsels have been opposite one to another, that of Constance to the other of Basill; whereof one setteth down that Counsels could err and so also the Pope, and that a Council was above the Pope; the other affirmeth the quite contrary.  
3. There were no General Counsels after the Apostles for 300 years till the first Council of Nice, when yet the Church had the true sense of the Scriptures.  
4. The general Counsels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Council of Nice.  
5. Because they cannot be so easily celebrated to declare any doubtful sense of Scripture. They have expounded but few places of Scripture, neither is it likely the Pope will assemble them to expound the rest.  
The Papists say, that the Scripture ought to be expounded by the rule of faith, and therefore not by Scripture only. But the rule of faith and Scripture is all one.  
As the Scriptures are not of man, but of the Spirit; so their interpretation is not by man, but of the Spirit likewise.  
Let Counsels, Fathers, 
* Mr. Greenhill on third of Ezek. v. 14. p. 316.  Churches, give their sense of the Scripture, it's private, if it be not the sense and interpretation of the Spirit. Let a private man give the true sense of the Scripture it's not private, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because it's Divine; the sense of the Holy Ghost, and private, in 2 Pet. 1. 20. is not opposed to public, but to Divine; and the words are to be read, no Scripture is of a man's own interpretation; 
Analysis 1. Grammatica quae proprias.  that is, private, contrary to Divine.  
The word is interpreted aright by declaring 1. The order, 
2. Rhetorica quae tropicas dictiones excutit.  2. The summne or scope 3. The sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense, three Rules are of principal use, and necessity to be observed. 
3. Logica quae scopum, q●ae antecedentium & consequentium seriem, pr●bationumque vim indicat.   
1. The literal and largest sense of any words in Scripture must not be embraced farther, when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place, else shall we change the Scripture into a Nose of wax.  
2. In case of such appearing disagreement the Holy Ghost leads us by the hand to seek out some distinction, 
Altingius.  restriction, limitation or figure for the reconcilement thereof, and one of these will always fit the purpose; for God's word must always bring perfect truth, it cannot fight against itself.  
3. Such figurative sense, limitation, restriction or distinction must be sought out, as the word of God affordeth either in the present place or some other, and chiefly those that seem to differ with the present Text, being duly compared together.  
The end of the first Book.    

THE SECOND BOOK▪  

CHAPTER. 1.  
OF GOD.  
HAving handled the Scripture, which is principium Cognoscendi, in Divinity, I now proceed to Treat of God 
* Illum Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant, Latini post eos, & abijs Deum dix●re: Galli, I●ali, Hispani, mut●●to à Latini● nomine, Dieu, Dio, Dios, appellant. Germani, Angli, Belgae Go●t, vel God●um ●um nuncupant,  who is principium essendi. or thus, the Scripture is the rule of Divinity, God and his works, are the matter or parts of Divinity.  
This Doctrine is,  
1. Necessary,  
1. Because man was made for that end; that he might rightly acknowledge and worship 
a Act. 17. 27. Rom. 1. 20. 21.  God, love and honour him.  
2. It is the end of all divine Revelation John 5. 39  
3. To be Ignorant of God is a great misery; being alienated from the life of God, 
* Ephes. 4. 18.  through the Ignorance that is in them.  
2. Profitable,  
Our welfare and happiness consists in the knowledge of God Jer. 9 23. John 17. 3. the knowledge of God in the life to come, is called the Beatifical vision.  
3. Difficult, 
There is no equal proportion, between the faculty, and the object.   
God being infinite, and our understanding finite; betwixt which two there is no proportion; who knows the things of God, save the spirit of God? A created understanding, can no more comprehend God; 
Deum dignè aestimamus dum inaessimabilem dicimus. Cyprian. De Deo etiam dicere vera periculosum est. Ruffin. in exposit. Symb.  then a Viall-glasse can contain the waters of the Sea. His wisdom is unsearchable, Rom. 11. Job. 11. 7. and 26. 13. Euclid answered very fitly to one ask many things concerning the Gods: Coetera quidem nescio, illud scio, quod odêre curiosos. Simonides being enjoined by Hiero, to tell him what was God, required a day's time to be given him, before he answered; and at the end of that, two; when they were expired, four, still doubling his time for inquiry; till at the last being by Hiero, 
Things that excel in Scripture phrase usually are said to be things of God, Psal. 36. 6. and 80. 10. John. 3▪ 3.  asked a reason of his delays, he told him plainly that by how much the more he thought of God, by so much the more he apprehended the impossibility of declaring what he was. We know God per viam eminentiae, negationis, causationis.  
1. All perfections which we apprehend, must be ascribed unto God, and that after a more excellent manner, then can be apprehended; as that he is in himself, by himself and of himself: that he is one, true, good, and holy.  
2. We must remove from him all imperfections whatsoever; he is Simple, Eternal, Infinite, Unchangeable.  
3. He is the Supreme cause of all.  
There is a threefold knowledge of God.  
1. An implanted knowledge which is in every man's conscience, a natural ingraffed principle about God, O anima naturaliter Christiana! said Tertullian.  
2. An acquired knowledge by the Creatures, Psal. 19 1. That is the great Book, in every page whereof we may behold the Deity. Praesentemque refert quaelibet herba Deum.  
3. Revealed knowledge of faith, spoken of Heb. 11. 6. and this is only sufficient to Salvation.  
The Heathens had the knowledge of God in a confused manner, Rom. 1. 19 21. and 2. 14. a practical knowledge 15. v. which show the work of the Law written in their hearts, not the gracious writing promised in the Covenant; the light of nature is not sufficient to bring man 
* Some u●g● this, what Moses was to▪ the Jews Christ in the new Testament, that was Philosophy to the Heathens; enough to save them. Erasmus had much ado to forbear saying, Sancte Socrates, ora pro nobis, But omnis doctrina Philosophorum ●ine Capite quia Deum ignorabant, Lactantius, & extra ecclesiam nulla salus. See Matth. 4. 16. 2 Cor. 4. 3. and Doctor Prideaux, in his eighth L●●ure de Salute Ethnicorum. To believe there is a God is the foundation of all Religion▪ Caput est primum Divine legis, ipsum Deum n●sse. Loctamius. It is a question, whether ●man by the light of nature may know that there is a God. Though this be denied by the Socinians, yet those Scriptures, Rom. 1. 19 and Psal. 19 hag. seem to prove it.  to Salvation; only in Judah is God known, 76. Psal. 1. 2. and 147. 19 See I●hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know God's nature and attributes, that he was the Creator of the world, that by his providence he did preserve and rule all things, but they could not by the most industrious use of all nature's helps, attain unto any the least knowledge of God as he is man's Redeemer in Christ; they knew not the truth as it is Jesus Ephes. 4. 21.  
In God we will consider.  

1. His Nature.  
2. His works.   
In his nature, two things are considerable.  

1. That he is.  
2. What he is?   
That God is, is the most manifest, clear, evident, ungainsayable truth in the world. It is the first verity, and the principal verity; from which all other truth hath its original; and it is the foundation of all true goodness and religion truly to believe it; so saith the Author to the Hebrews, He that cometh to God, to do him any Service, or to receive any benefit from him, must believe, that is, be firmly and undoubtedly persuaded, that God is.  
By a God we mean an essence bett●●●hen all other things, & before all other things; & of whom another things are, such a first essence is God, and such an essence there must needs be; neither is any thing of absolute necessity but this one thing; even the divine essence.  
Reasons to confirm this, that there is a God are taken from authority or Testimony and reason.  
The Testimonies are,  

1. Of God himself.  
2. The Creature.   

1. General of all men.  
2. Particular of each man's conscience.   
Reason's may be drawn from two chief places, viz. the efffects and the contrary.  
The effects are either, 
There are two kinds of Demonstrations or proofs.   
1. Ordinary, 
1. A demonstrating of the effects by their causes, which is a proof ● priori. Principles cannot be demonstrated à causa and ● priori, because they have no superior cause.  and those. 1 Natural, both General, the making and preserving of the world; and Special, the framing, or maintaining of each man, or other like creature in the world.  
2. Civil the upholding and altering the States of Kingdoms, 
A demonstrating of causes by their effects: which is a proof drawn à posteriori. So principles may be demonstrated. All principles being Prima, and Notissima of themselves are thereby made indemonstrable.  and particular Countries.  
2. Extraordinary, miracles.  
Arguments from the contrary are two,  
1. The Being of the Devils.  
2. The slightness of the reasons brought to disprove this truth or to show the Contrary.  
Though no man can prove à causa, why there should be a God, yet every man may Collect ab effectu, that there is a God: by that wisdom, which we see to have been in the making; that Order, in the Governing; and that Goodness, in the preserving and maintaining of the world. All which prove as effectually, that there needs must be a God, as either warming or burning, that the fire must needs be hot.  
That there is a God is proved. 
Quad sit D●us   

1. By Testimony.  
2. By R●●on.   
1. By the Testimony of God 
* The weightiest Testimony that can be brought to prove there is a God, is to produce the Testimony of God speaking in his own word. None other in the world can have equal authority, John 8. 13. 14. Yet this Testimony is not allowed by the Atheists. For as they deny that there is a God, so they deny likewise that the Scripture is his word. Atheomastix l. 1. c. 2. Nulla gens tam effera ac barbara qvae non cognoscat esse Deum. Cicero de natura Deorum. Epicurum ipsum, quem nihil pudendum pudet, tamen Deum negare pudet. Mornaeus.  himself; he that testifieth of himself, either by word or writing, is. God hath written a Book to us, in which he affirms of himself that he is; every page almost, and line of Scripture point to God. He begins his Book with himself, saying, In the beginning God made heaven and earth. He concludes this Book with himself, saying, if any man shall take aught from this prophecy, God shall take away his part out of the Book of life. In every particular prophecy, he testifieth the same thing, saying, thus saith the Lord.  
2. By the general Testimony of all men, by the universal and constant consent of all Nations in the world, Rom. 2. 15. It is called a Law written in their hearts; all publicly confess and profess their belief of God; we never read nor heard of any so barbarous & uncivil which acknowledged not a deity. There is no History which showeth the manners of any people, but showeth also their Religion. All Commonwealths had always some thing, which they worshipped, and called in their Language God; this principle is written by God himself in the Table of every man's soul. That which is written in the hearts of all men, which with one mouth all acknowledge, must needs be a truth, seeing it is the voice of reason itself.  
Munster in his cosmography, and Ortelius in his Theatrum Orbis, have delivered unto us not only a Cosmographical description of all Countries, but also a Tropographicall description of their manners, yet neither of them hath noted any Nation to be without all Religion, 
* Inveniuntur qui si●e rege, sine lege vivunt, qui sub diò degunt, qui nudi serarum instar sylvas oberrant, avia querunt & obvia depascuntur. Qui religion●● specie, qui sacris, qui numinis sensu planè carerent, nulli inventi sunt, nulli et●amnum inveniuntur. Morneus de veritate Christianae relig. C. 1. A jove principium musae.  none to be professed in Atheism. Idolatry itself (as Calvin observes in his Institutions) is a sufficient Testimony of a Deity; men will rather have false God than none, and worship any thing than nothing.  
Porrum & Caepe nefâs violare ac frangere morsu.  
O sanctas gentes, quibus haec nascuntur in hortis Numina— Invenal, satire. 15. Pythagoras, Plato, and all the Poets began their works with God's name.  
3. By the particular Testimony of each man's conscience. Conscience 
* The most pregnant and undeniable proof of the Godhead with the Heathen, was the voice of conscience. The Scripture showeth, that the wicked were much terrified in their consciences, after the committing of heinous sins, R●m. 2. 15. Is●y. 57 20. 21. Mark 6. 14. 16. So doth common experience teach, in Murderers, Thiefs, and the like. Mark 9 44. Act. 16. 25. Act. 12. 6. Psal. 3. 6. and 46. 1. 2. Si fractus illabatur orbis impavidum ferient ruinae. Horat.  proclaims a Law in every heart, and denounceth a punishment for the breach of Gods Law. Conscience is a natural ability of discerning the condition and State of our Actions, whether good or bad; and that not alone in respect of men; but of some other thing above men; for when one hath done things unlawful, though such as no man can accuse us of, because no man doth know; yet than he is accused and tormented, than he hath some thing in him, threatening, arraigning, accusing, and terrifying; a Deputy of God, sitting within him, and controlling him; a man must therefore confess, there is a higher power to whom that conscience of his is an Office, and a Supreme Judge. That which the conscience of every man beareth witness unto, is sure a truth; for that is a thousand witnesses. The fears of an ill conscience, the joy and security of a good conscience, prove this, that there is a God, a revenger of sins, and a rewarder of virtues. Nero having killed his Mother Agrippin●, confessed that he was often troubled with her Ghost. Caligula at the least thunder and lightning would cover his head, and hide himself under his bed; whence Statius saith— Primus in orbe Deos fecit Timor. On the contrary, Paul and Sylas could sing; and Peter could sleep securely in Prison; David could triumphantly rejoice in God in the greatest dangers, 1 Sam. 30. 6. Austin calls peace of conscience the Souls Paradise; and Solomon a continual Feast, Prov. 15. 15.— Hic murus abeneus esto Nil conscire sibi, nulla pallescere culpa.  
2. Divers reasons may be brought to prove that there is a God, from the effects and the contrary.  

1. From his effects, 

Ordinary.  
Extraordinary.     

1. Ordinary, 

Natural,  
Civil,     
1. Natural,  
1. General, the Creation and preservation of the world  
1. Creation, 
Every effect hath its cause, whatsoever is wrought or done, is wrought or done by some thing, which hath ability and fitness to produce such an effect; seeing nothing can do nothing, and what hath not sufficiency to produce such and such effects, cannot produce them.  or making all things,  
The world must needs be eternal, or must be made by itself, or by some thing which was before itself, and therefore also was far better than itself. But it could not make itself; for what maketh▪ worketh; what worketh, is; but what is made, is not till it be made: Now nothing can be, and not be at the same time; for both the parts of a contradiction can never be true together. Neither could it be eternal; for a thing compounded of parts, must needs have those parts united together by some other thing beside itself, and above itself; and if they be compounded wisely, artificially, strongly, and excellently, by some wise, strong, and excellent worker, seeing it is inimaginable how each of these parts being not reasonable, should come together of themselves; therefore sure there was some worker, which did so handsomely dispose and order them; and this worker must needs have a being, 
Of whom there be works and effects, he is; of God there be works and effects; therefore there is a God.  before he could so work; and therefore also before the conjunction of them; and so things in such sort made by composition of parts, could not be eternal; for that neither hath, nor can have any thing before it; therefore it must needs be made by some thing which was capable of being from Eternity. What is Eternal, is of itself; what is of itself is God; the world is not God; because the parts of it are corruptible, therefore it is not eternal; 
As God is to be felt sensibly, in every man's conscience, so is he to be seen visibly in the Creation of the world, and of all things therein contained▪ Man the best of the creatures here below was not able to raise up such a Roof as the Heavens, nor such a floor as the earth. Doctor Preston, Job. 12. 9 Serviunt omnia omnibus, uni omnia. Mundi Creatio est Dei Scriptura, cuius ●ria sunt f●lia Caelum, terra, mare.  and what is Finite in quantity, cannot be infinite in continuance. It could not be made by any creature in it; for the part cannot possibly make the whole; because it is of far less virtue than the whole, and because it hath its being in and of the whole; wherefore it must needs be made by some thing better than itself, which is no part of itself; and that is no other than God; so the making of the world proves a God. What Created the world, is, and is better than the world; and before the world, and above all creatures in the world. God Created the world. When we see the glorious frame of Heaven and earth; the excellency, magnitude, and multitude of natural things; the beautiful order and harmony; so great variety; we cannot but conclude that there is a God, who made and ordereth all these things.  
2. The Preservation and continuance of the world in that Order which we see, 
The preserving and ordering of the world, and humane societies in it; the planting, and defending of the Church. A number of wheels in a Clock, do work together, to strike at set times, not any one of them, knowing the intention of the other; therefore they are ordered and kept in order by the care of some wise person; which knows the distance and frame of each and of the whole. An Army of men could not meet together at one time, and in one place, to fight for, or against one City, if the wisdom of one General did not Command over all. A number of Letters cannot all fall orderly together, to make perfect sense without some Composer. Protogenes by the smallness of a line, drawn in a Table, knew Apelles, the chiefest Artificer. He that sees but the shape and effigies of a man, presently thinks of a Painter.  maketh it manifest, that there is a God which preserveth and ordereth it. For either it must be preserved, ruled, and ordered by itself, or by some more excellent thing than itself; not by itself; for what could not make itself, cannot of itself keep and uphold itself, seeing no less power is required to its continuation then to its constitution; for it could not continue, if each of the parts did not so work as to help and uphold the other in some respect or other. Now these several parts could not so work for one Common end, if they were not guided thereto by some common and understanding guide which were acquainted with, and had power over each of them; therefore it hath one ruler and upholder. That which is effected by the constant, orderly, and subordinate working of innumerable particulars for one common end, whereof no one of them hath any knowledge or acquaintance, must needs be wrought by some common Ruler, and Governor which knows the motion and working of each, and rules all, and each to that end in their several motions. What upholds the world; is; but God upholds the world; therefore he is.  
1. This is Aquinas his reason, natural bodies which want knowledge, work for a certain end, because they frequently work after the same manner; therefore there must be a mind understanding, and governing all things, and directing them to that special and chief end. The whole world doth aptly conspire together for the attaining of one end, the good and benefit of man. All creatures incline to their proper operations, the stone downward, the fire upward; the seasons of the year constantly follow each other.  
2. Particular, the framing and maintaining of each creature in the world; the Heavens and Man especially; these two were most artificially made, as the Scripture shows. The Psalmist calls the heavens, the work of God's Fingers, Psal.. 8. 4. because they were made with greatest ease, and with exquisite Art, Heb. 11. 10. whose builder (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex) is God, speaking of the Heavens.  
Psal. 139. 14, I am fearfully and wonderfully made, 15. v. curiously wrought in the lowest parts of the Earth. The Hebrew word is very Emphatical; it signifieth Embroidered, or wrought with a needle, that is cunningly wrought with Nerves, Veins, Arteries. Galen upon the contemplation of the admirable workmanship in the body of man, breaketh out into an Hymn, in the praise of him that made 
* Hic compono canticum, in Creatoris nostri laudem. Si Humani corporla admirabilem constructionem intus extraque conspicimus, & ut omnia ibi etiam minima suos usus habeant, nullo study nulla industria parentum, arte vero tanta, ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari. Grotius. The Sun is moved by another, by whom he is tied unto such a str●ct and unalterable motion, that Astronomers can surely tell (unto the very minute) all the Eclipses▪ that shall ever fall out, so long as the world itself shall last.  him.  
1. The Creation of the Heavens proves, that there is a God.  
The largeness, roundness, pureness, solidness, the continual and constant motion of the heavens; doth excellently declare the glory of God. The very name of Astronomy (whose object is the motion of the heavenly Orbs and Stars) in exact signification importeth that the Stars observe a Law in their motion: 
Psal. 148. 6.  which Law is given unto them only by God himself, who is their true Lawgiver.  
Suidas affirmeth, that even Abraham himself was first occasioned, to seek after God by considering the motion of the Stars; for he being by nation a Chaldean (who, as Aristotle observeth, are naturally given to that kind of contemplation) and observing in their motion, a wonderful order and variety, and yet no less a constancy, he presently collected that these strange revolutions were directed and guided by some God.  
2 The Creation of man proves this truth, that there is a God.  
1. A man may reason from his own framing in the womb, and preserving in the world. Man is framed in the womb, by some most noble, wise, and excellent workman. The Parents frame him not there, for they know nothing of his framing, neither when, nor how, he was so form; therefore some more excellent thing then a man did frame him there, and doth daily, and hourly, frame other men; and that is a wise worker, which is a like wise, and potent in all places of the world at all times, seeing there is something more excellent than man which hath set down this Order for producing of men, and so a God.  
2. The Nobility and Excellency of the soul, showeth plainly, that it is of Divine Original; 
* The Heathens called the Soul of man divinae particulam aurae, a parcel of the Divine essence; but that speech must be taken ●um grano satis.  it being Spiritual and Incorporeal, could not but proceed from that which is Incorporeal. The effect cannot be toto genere better then the cause. Divers works are done by man, arts invented, Zach. 12. 1.  
3. The being and preservation of each particular man. Each particular man in the world, may reason from his own being thus; either there must be an infinite number of men, or else there must be a first man, which was the beginning of all men; but an infinite number of particular men is not possible; seeing there can be no infinite number at all; for every number begins with an unity, and is capable of being made greater by the addition of an unity: therefore there cannot be an infinite number of particular men. Therefore we must come to some first man; and that first man could not make himself, nor be made by any inferior thing to itself; therefore it must be made by some thing more excellent than itself. viz. One infinite thing, from which all particulars had their Original.  
4. God is manifested in the consciences of men, as was touched before.  

1. By the Ministry of the word, by which he powerfully worketh on their consciences.  
2. By the inward Checks of conscience after fin committed. 

1. In the godly, 1 Sam. 24. 5. and 2. Sam. 24. 10.  
2. In the wicked, Matth. 27. 3. 4. 5.     
2. Civil. 
Civil Effects. Politiae & Leges probant mentemesse divinam intelligentem, illas hominibus tum m●nstratem tum conervantem, ne Diaboli & impiorumodio & machinationibus dissolutae corruant; Deus enim est Deus ordinis   
States and Kingdoms consist, and the Governed by a few Magistrates and Rulers. There are innumerable more men, that wish and desire the overthrow, and ruin of the State, then that would live under Government, and be subject to Order.  
This effect must have some cause, either the wisdom, and goodness of the governed, or of the Governors, or of some higher cause than they both. Now it cannot be attributed to the wisdom of the Governors; as being often times foolish, and men of mean understanding, at the best such as cannot prevent the conspiracies of those under them. Nor yet doth it arise from the goodness of the persons governed, most of which most times are wicked, and unwilling to come under government, therefore it must be of God; that is, a common Superior which holds all in awe.  
2. Extraordinary, Miracles.  
There is a work of Miracles, 
Miraculous Effects.  for all stories both of Scripture, and other Countries, do agree in relating divers Miracles. Now the worker of a Miracle, is he that can lift Nature off the Hinges as it were, and set it on again as seemeth best to himself; and therefore is above the course of nature, and the Commander of the course of nature, 
Exodus 15. 11. 72. Psal. 18. and 136. 4.  and so is the Author of all things under himself, under nothing; and that is none but God. 
Isay 41. 23.  The certain and plain predictions of things future long afore, whose events could by no wit of man, be either gathered from their causes, 
A Miracle is a work of infinite strength, or omnipotency; surpassing the whole power of created nature, as to turn water into wine, to multiply seven loaves, to the feeding and satisfying of 4000 men, to give the use of sight to one borne blind, to arise up a man indeed dead, to cure a leprosy with the word.  or conjectured from their signs. Miracles are wrought beyond, and above the course of nature; therefore some supreme Power must work them.  
Secondly, Arguments may be drawn from the contrary, to prove that there is a God.  
Reasons,  
From the contrary are two.  
1. From the being of Devils.  
There is a Devil, an Enemy to God, which sets himself against God; and desires, and strives, and prevails in many places, to be worshipped as God; therefore it must needs be, there is a God, to whom the Service and honour is due, of being confessed, and adored as God; which these do unduly affect and seek. 
The Bridling of wicked Spirits and men.  Again the Devil is a Creature for strength, wisdom, nimbleness, able to destroy all mankind quickly; and out of his Malice and Fury, very willing to do it. Yet he cannot do it, it is not done; of this restraint there is some cause, therefore there must be something, which over-commands, and overrules him, and that can be no other than a God; that is, something of Higher Power, and in wisdom far beyond him. Now there are Devils, it is apparent by the horrible temptations, which are cast into the hearts of men; quite against and beyond their natural inclinations, as Blasphemous Suggestions, and as appeareth by the practices of conjurers and witches, who practise with the Devil; and of those Country's, which worship him instead of God, and as a God, being beguiled by him.  
2. From the sleightness of the reasons brought to disprove this truth, or to show the Contrary.  
The reasons produced to show there is no God are fond and weak; and what is opposed alone by weak and false reasons is a truth.  
1. If there were a God, some man should see him, and sensibly converse with him.  
This is a brutish reason, what cannot be seen is not, than man hath no soul; God is above sense; more excellent then to be discerned by so poor, weak, and low a thing as sense is.  
2. God daily makes himself, after a sort visible to men by his works.  
2 If there were a God, he would not suffer wicked men to prosper, and oppose better men than themselves; nor himself to be so blasphemed as he is.  
Those things that to us seem most unjust and unfit; if we could see the whole tenor of things from the beginning to the ending, would appear just and wise.  
3 All Divine Religion (say the Atheists) is nothing else but an humane invention, 
The Atheists third objection, that Religion is but an humane invention.  artificially excogitated to keep men in awe; and the Scriptures are but the device of man's brain, to give assistance to Magistrates in Civil government.  
This objection strikes at the root and heart of all Religion, & opposeth two many Principles at once; 1. that there is a God. 2. That the Scripture is the word of God, which, though it be but a mere idle fiction; yet it prevailed too much with some learned men; Tully, and Seneca, were the chiefest Patrons of that conceit, that Religion is no better than an humane invention.  
1. Religion is almost as Ancient as man; 
Gen. 4. 3. 4.  when there were but three men in the universal world, we read that two of them offered up their sacrifices unto God.  
2. The universality of Religion declareth that it is not a humane invention, 
Gen. 3. 3.  but a Divine impression; yea, and a Divinity-Lesson, of Gods own heavenly teaching. Lactantius accounteth Religion to be the most proper and essential difference between a man and a Beast.  
3. The perpetuity of Religion proveth also that it was planted by God. 
Matth. 15. 13.   
For the second part of the objection about the Scriptures, I answer.  
Nothing is more repugnant to Prudence and Policy.  
What Policy was it in the old Testament, to appoint circumcision, to cut a poor Child, as soon as he comes into the world? 
2 Chron. 7. 5.  two and twenty thousand Oxen, and a hundred and twenty thousand Sheep were spent by Solomon, at the dedication of one Altar. To slaughter so many Oxen and Sheep (such useful creatures) was enough to bring a Famine.  
They were to give away the seventh part of their time to God.  
Christ was not the Son of the Emperor Augustus, to commend him to the Grandees of the world; but the supposed Son of a poor Carpenter; a Star leads the Wise Men to a Stable, though that shined gloriously without, yet there was nothing within, but what was base, and contemptible.  
Christ fell on the Pharisees, the great Doctors, 23. of Matthew, called them fools, and blind, and threatened them with Hell; he cried down the Ceremonial Law, the Ministry which had been practised di●●rs hundred years; the Jews were naturally tenacious of their Customs Christ chose silly unlearned men to propagate the Gospel.  
Nothing crosseth humane wisdom more than the whole Scripture from the beginning to the end.  
Martin Fotherbie 
* He spends his whole second Book about this reason. The greeks insinuate, that all Arts come from God; in making Minerva, the daughter of Jupiter: and to have had her generation in his Divine brain. As God the Son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so Grammar, Logic, Rhetoric, carry upon them the same name. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbam, that is Grammar▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratio, that is Logic; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oratio, and that is Rhetoric.  Bishop of Salisbury (who wrote Atheomastix) adds another reason, to prove that there is a God, and it is taken from the grounds of Arts: There is no Art (saith he) neither liberal nor illiberal, but it cometh from God, and leadeth to God.  
1. From Metaphysics he urgeth, that the bounding of all natural bodies, is the work of God; to be unlimited and boundless, is only the Prerogative of the Maker of all things. Every finite body being thus limited, must needs have those bounds prescribed unto it, by some other thing, and not by itself. For every thing by nature, seeking to enlarge itself, as far as it is able, if it had the setting of its own bounds it, would set none at all; but would be as infinite, as God himself is, who hath the setting of limits unto all things; who could circumscribe all things within their limits, but only God Himself: who is both the Maker and Ruler of all things? Psal. 33. 7. Job 38. 11.  
2. From Philosophy; 
All second causes, depend on the first, and we cannot proceed in Infinitum▪  every thing that is, must needs have a cause, and nothing can be the cause of itself, and among all the causes, there can be but one first, and principal cause; which is the true cause of all the rest, and of all those effects which proceed from all of them: then the first cause can be nothing else but God: for what can that be, which giveth being unto all things, but only God?  
All motion depends on some mover, 
Quicquid movetur, ab alio movetur. Some derive Deus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, because the fear of him is planted in the very natures, and consciences of all reasonable Creatures, others a dando; in English God, quasi Good; his daily mercies and blessings show that there is a God, Act. 14 17,  the motion of sublunary things depends on the motion of the Heavens, and their motion must needs be caused by some supreme first mover. Therefore we must necessarily come at last to some first mover, which is moved of no other, and that is God.  
Others add these reasons to prove that there is a God. 
The Heathens lift up their eyes and hands to Heaven in any sudden distress. Psal. 9 16.   
1. The heroic motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature; the gifts of mind in Aristotle, Achilles, Alexander.  
2. The heinous punishments inflicted on particular men, Families and Kingdoms for great offences, some of which were wonderfully brought to execution, when by their power and subtlety they thought they could escape the Magistrates Sword.  
If we speak of Atheists strictly and properly, 
The pure Atheist (according to the propriety of that name) is he, which generally and constantly denyeth all Deity, and believeth as he saith. The stoutest Atheist that ever lived, can not resolutely and constantly believe there is no God.  meaning such as have simply denied all Deity and denied it constantly, Tully's sentence is most true, that there was never any such Creature in the World as simply and constantly to deny God. The name of an Atheist in this sense, is nomen ●ciosunt; a name without a thing. It we speak of Atheists in a larger sense, for such as have openly (though not constantly) denied the Divinity, of such professed Atheists, there have not been past two or three. If we speak of Atheists in the largest sense, meaning such as denied God's providence, justice, goodness, though they have done it but weakly, rather upon some sudden passion, than any settled resolution, their number hath scarcely amounted to a score, I mean of such open Atheists, as have made any public profession of their Atheism, though but even in these secondary points.  
Those Atheists that denied a God, spoke what they wished rather than what they thought; or else they opposed the Heathenish Gods, or to show their 
a Diagorus made a very eloquent Oration, that there was no God; but the people coming to him applauded him, saying that in his Oration he had almost persuaded them, but he did so eloquently that they thought he was the God,  wit; Diagoras (the chiefest of them) did 
b Morn●eus cap. 1. de verit. Relig. p. 16.  Potius Gentilium Deos ridere, quam Deum negare: He rather derided false Gods, than denied the true; that he was not a mere Atheist, appeareth, in that he thus began his Poem, Quod a numine summ● reguntur omnia.  
The Athenians also condemned Protagoras for an Atheist: yet not for denying God, but for seeming to doubt of him: Because in the beginning of his Book he propounded this Problem: De diis quidem statuere nequeo; neque an sint, nec ne: For this the Athenians banished him, and decreed, that his Books should be publicly burned. Theodoras' (who for his notable profaneness was surnamed Atheos') though at the first he was noted of 
c When he wanted fire he took one of Hercules' wooden Images and made a fire of it, saying, go to Hercules, thou shalt now go through thy thirteenth labour.  Atheism, yet at the last he fell into Autotheisme, professing himself a God, as Laertius reporteth; though carrying God in the name, he was an Atheist in his opinion saith Fuller in his profane state of this Theodorus. A Pope dying said, now I shall be resolved of three things, 1. Whether there be a God, 2. Whether the soul be immortal, 3. Whether there be an Heaven and Hell.  
Some indirectly deny God by denying his providence as Epicurus, 
Psal. 14. 1. & 53. 15.  who denied not God's Essence, but only his Providence. He granted that there was a God, 
So Genebrard and Muis expound that, 14. Ps. of indirect Atheists, who deny God's Providence. Heb. 11. 6.  though he thought him to be such an one as did neither evil nor good. But God sitteth not idle in Heaven, regarding nothing that is done upon the Earth (as the Epicure conceiteth). He is a most observing God, and will reward or punish men according to their actions.  
1. This serves to blame and condemn the miserable corruption of our evil hearts, 
It is not only innatum, sed etiam in animo insculptum esse Deos Cic l. 2. de natura Deorum:  which are so far overrun with Atheism; though this be the very first Truth which God hath engraven into the soul of a man, that there is a God, yet we weakly hold this conclusion; for all sin may and must be resolved into the ignorance of God and Atheism; we should be humbled for our thoughts of Atheism, for saying in our hearts that there is no God; 
No Atheists almost can be named, neither in the holy Scriptures, nor in Ecclesiastical Histories, nor in Heathen writings, which came not unto some fearful end, See Atheomastix. l. 1. chap. 15.  the Devil in judgement never was an Atheist, we should take notice of and bewail this foul vice. Though the Atheist did never so carefully, or cunningly dissemble it, yet he could not but inwardly know, that there was a God.  
2. We should oppose this Atheism and labour to grow more and more in the knowledge of God, and to strengthen our Faith in this principle that God is; meditate and ponder of his Works, and be perfect in those Lessons which the common Book of nature teacheth, pray to God to clear the eye of our mind, and to imprint a right knowledge of himself in us; The Papist is a make-God, and the Atheist is a mock-God, The Papist deludeth his conscience, and the Atheist derideth his conscience; Popery comforteth the flesh, and Atheism suppresseth the spirit.  
As the Heathen Emperors took upon them the Title 
d So Domitian, Dominus Deus noster, sic fieri jubet. Suetonius. edictam Domini Deique nostri. Martial More Caligula, Dominum se, Deumque vocarit coegit. Aurelius' Victor.  of God, so doth the Pope Dominus Deus noster Papa. His Decrees and Canons are called Oracles; Oracle signifieth the answer of God, Rom. 3 2. & 11. 4. And his decretal Epistles are equalled to the Canonical Epistles.  
Deal with thy heart as Junius his Father dealt with him: he seeing his son was Atheistical, he laid a Bible in every Rome, that his son could look in no Rome, but behold a Bible haunted him, upbraiding him, wilt thou not read me Atheist? wilt thou not read me? And so at last he read it, and was converted from his Atheism. The often meditating in the Scriptures will (through God's blessing) settle us in these two great Principles, 1. That there is a God. 2. the Scripture is the Word of God; That God which made Heaven and earth is the only true God; we must believe that this God which we read of in Scripture is the only true 
e Psal. 48. 14.  God; so it is not enough to believe there is a Scripture, but that 
f Esay 40. 5. 8.  the Scripture of the old and new Testament is the Word of God.   

CHAP. II.  
What God is.  
IN him consider, 
Quid so 〈◊〉.   
First, his Nature.  
Secondly, his Works.  
In his Nature two things are considerable:  
First, his Essence.  
Secondly, the distinction of persons in that essence.  
1. Of God's Essence.  
God is an Infinite Essence which is of Himself, and gives being to all other things.  
Some things have their being wholly in another, as accidents, whiteness in the Wall, Wisdom in the mind, 2. Some things have a being by themselves not inhering in another, as substances, which are of two kinds, 1 Bodily substances which have dimensions, length, breadth and thickness, possessing a place by commensuration of parts, 2. Spiritual, freed from dimensions and from all circumscription of place; God is not an accident, that is the most weak and imperfect being, nearest to a not being, and most easily reduced into nothing, as if the Grass and Flower fade, than the colour and fashion of it cometh soon to nothing. God is not in any other thing, but all things are in him.  
God is a Spirit, a being void of all dimensions, circumscriptions and divisiblenesse of parts. Other Spirits are compounded of substance and accidents at least, and exist in a place by limitation of Essence by which they are here and not there; but God is an Essence altogether simple and immaterial, utterly free from all manner of composition any way, in whom are no qualities nor any limitation of essence. He is a Spiritual, Simple, and Immaterial essence. His essence is substantial, an essence which hath a being in itself not in another, simply and wholly immaterial (He is one most pure and mere Act) but incomprehensible, 
Job. 11. 7, 8. & 26. 14.  goes quite beyond our knowledge, so that we cannot comprehend his essence, nor know it as it is. He only perfectly knows himself, but he may be known in some sort.  

1. By his Names.  
2. By his Attributes.   
The word God is attributed.  
First, properly to him who is essentially God, Esay 42. 8. 1 Cor. 8. 6. and either personally, commonly, without a determination of a certain Person, John 4. 24. Or singularly to some one person by a Synecdoche John 3. 16. Acts 20. 28. 1 Tim. 3. 16.  
Secondly, improperly to those which by nature are not God▪ 1 Cor. 8. 5. Gal. 4. 8. and that name is given to these, either from God's ordination, for the dignity and excellency of their office as to Angels, Psal. 8. 6. to Magistrates, Psal. 82. 6. to Moses, Ex. 4. 16. or from their own unjust usurpation, as to the Devil, who is called the God of the World, 2 Cor. 4. 9 or from the erroneous persuasion of men, as to Idols, 1 Cor. 8. 4, 5.  
For the ten Hebrew names of God (having handled them in another place) I shall say but little of them here. 
In the Epistle to my Hebrew Critica Sacra, and in the Book itself.  The name, Jehovah, Jah, Ehejeb signify Gods Perfect, Absolute and simple being of and by himself, 2. Such a being as giveth being to other things and upon whom they depend, 3. Such a God as is true and constant in his promises, 
judaei in legendis et scribedi● n●mi nibus, Dei ●ppidò quam superstitiosi sunt, interpretantur tert●● praeceptum, nomen lehovae non esse prenunciandum, & librum in quo integrè scriptum est, nudis manibus non esse contrectandum. Of those two Greek names, See my Greek Critica Sacra. As  ready to make good whatsoever he hath spoken. His names El, Elohim, Schaddai, Adonai signify a God all-sufficient in himself, strong and powerful, able to bless, protect, and punish.  
The Jews in Pronouncing or writing the Names of God were reverend even to superstition. D. Fulk against Martin.  
In the new Testament God's most frequent Names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Lord.  
He is also called the Father of lights. JAmes. 1. 17.  
The essential names of God are, 1. Proper, 
* Jehovab, Jah Ehich, Exod. 13. 19  which agree to no Creature not Analogically. 2. Common which are applied to others, but agree to God principally by way of excellency, as God, King, and good.  
The Name of God is used five ways in Scripture:  
First, essentially for God himself, Esay 30. 27.  
Secondly, for the power and efficacy which comes from God, Ps. 118. 10, 11, 12.  
Thirdly, for the command and authority of God, 1 Sam. 17. 45.  
Fourthly, passively for those actions whereby he is acknowledged by us, Mat. 18. 19 that is nothing but worshipping and calling upon the Father, Son and Holy Ghost, for assistance.  
Lastly for that Word whereby he is distinguished from creatures, and by which we are to have our thoughts directed about him.  
2. God may be known by his Attributes and essential properties, of which some show what he is in himself, 2. What he is to us.  
They are called Attributes. 
* Vocantur Attributa quia ea sibi attribait Deus nostra causâ Zanchius de Attributis l. 2. c. 11.  because they are rather said to be attributed to God (that we might by them better conceive what he is) then to be in him. They are that one most pure God diversely apprehended, and the same with the Divine essence; but for the weakness of our capacity they are diversely distinguished. They are called properties, because they are peculiar to his Majesty, 
Attributum est Divinae simplicissimae essentiae pro diversa agendi ratione diversa, & vera habitudo & conceptio nobis expressa.  and are so in him, as they are not in any Creature.  
Some do distinguish of God's Attributes and Properties. 
M. Stock on God's Attributes.  Attributes are those which belong to the Essence, and Properties to the Persons themselves.  
A property 
* Proprietates Divinae naturae, seu essentiae, sunt Attributa Dei essentialia, quibus essentiae Divinae veritas ac Majestas nobis innot●scit, & abaliis distinguiturs Wendelinus.  in God is an essential Attribute in him, whereby his nature is known in itself, and is distinguished from all other things.  
Some Rules are to be observed in attributing these to God.  
First, 
These Attributes differ not among themselves, nor from the Divine essence Esay 43. 25. For myself, not for my Mercy; to teach us that his Mercy is himself, and not different from his Essence, as it is with us.  they are all essential to God; for in him is no accident at all; whatsoever is in God the same is God. All these are also one in him; his Mercy is his Justice, and his Justice is his Mercy, and each are his essence, only they differ in our apprehension.  
Secondly, they are all absolute properties in God, and so distinguished from those respective properties whereby every person in the Trinity hath his own subsistence.  
Thirdly, they are all equal to all the three Persons, and alike affirmed of all. The Father Eternal, most Holy, Almighty, merciful; so is the Son and Holy Ghost.  
Fourthly, 
God is so light that in him there is no darkness at all. 1 John 1. 5.  these Attributes are altogether in God alone, and that in the highest degree and measure, yea above all degree and measure; they are eternal and infinite in him. He alone is good, Mat. 19 17. and only wise, Rom. 16. 27. And Kings of Kings, 1 Tim. 6. 15. They are affirmed of him, both in the concrete and abstract; 
John 8. 12. 1 John 1. 5. & 4. 16.  He is not only wise and good, but wisdom and goodness itself, Life and Justice itself.  
Fifthly, they are all actually and operatively in God. He doth and will; his holiness makes us holy.  
6. All these are in God objectively and finally; our holiness looks upon his holiness, as the face in the lookingglass on the man, whose representation it is; and our holiness ends in his.  
7. The attributes of God are everlasting, 
Psal. 105. 8.  constant and unchangeable, for ever in him, 
Jam. 1. 17.  at one time, as well as another.  
This may minister comfort to God's people; 
Psal. 136. 1. and 100 5.  God's attributes are not mutable accidents, but his very essence, his love and mercy are like himself, 
Psal. 117. 2.  infinite, 
Num. 23. 10.  immutable, and eternal.  
2. We should imitate God, and strive to be immutably good and holy as he is, Levit. 11. 44. Matth. 5. 48.  
These attributes are diversely divided.  
1. They are Affirmative, and Negative, as Good, Just, Invisible, Immortal, Incorporeal.  
Proper and Figurative; as God is good, wise; members and humane affections are also attributed to him.  
Absolute and Relative, without any relation to the creatures; as when God is said to be Immense, Eternal; he is likewise said to be a Creator, King, Judge.  
Some describe God, as he is in himself; he is an essence Spiritual, Invisible, most Simple, Infinite, Immutable, and Immortal. Some as he is to us, he is omnipotent, most good, just, wise and true.  
Some declare Gods own sufficiency; 
Proprietates Dei sunt primi vel secundi generis. Primi generis proprietates sunt, quae ita Deo competunt, ut earum contrariae, omni in sint creaturae. Cujus●odi sunt independentia, simplicitas, immutabilitas, immensitas, aeternitas Secundi generis sunt, quae ita Deo competunt, ut earum expressae imagines in creaturis reperiantur. Wendelinus Christian. Theol. l. 1. C. 1.  so he is said to be Almighty, infinite, perfect, unchangeable, eternal; others his efficiency, as the working of his power, justice, and goodness over the creatures; so he is said to be patient, just, merciful.  
Some are incommunicable and agree to God alone; as when he is said to be eternal, infinite. Others are communicable in a sort with the creatures, as when he is said to be wise, good.  
Those two kind of properties, which are said to be in God, differ from those properties, which are given to men and Angels.  
In God they are infinite, unchangeable, and perfect, even the Divine essence itself; and therefore indeed all one and the same; but in men and Angels they are finite, changeable, and imperfect, mere qualities, divers, they receiving them by participation only, not being such of themselves by nature.  
It is hard to observe an accurate method in the enumeration of the Attributes. Zanchie, Doctor Preston, and Mr. Storke have handled some few of them, none (that I know) hath written fully of them all.   

CHAP. III.  
GOd in respect of his nature is a Spirit; that is, a substance, or essence altogether incorporeal. This the Scripture expressly witnesseth, John 4. 24. 2 Cor. 3. 17.  
An understanding Spirit is either created or uncreated.  
Created Spirit, as the soul of man or an Angel, Psal. 104. 4. 1 Cor. 6. ult. uncreated, God.  
Whatsoever is affirmed of God, 
God is called a Spirit. 1. Negatively, because he is not a body. 2. Analogically, or by a certain likeness, because there are many perfections in Spiritu●Il substances, which do more shadow forth the Divine nature, than any bodily ●●ng can. Doctor Ammes. Theol.  which is also communicable to the creatures, the same must be understood by a kind of excellency and singularity above the rest. Angels are Spirits, & the souls of men are spirits, but God is a spirit by a kind of excellency or singularity above all spirits, the God of spirits, Num 16▪ 22. the Father of spirits, Heb. 12. 9 the Author of spirits, and indeed the spirit of spirits.  
The word spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew Ruach, is used chiefly of God, and secondarily of the creatures▪ when it is used of God, it is used either properly or metonymically; properly, and so first essentially, than it signifieth the Godhead absolutely as I●hn 4. 24. or more restrictively the divine nature of Christ, Heb. 9 14. 1 Pet. 3. 18. secondly, personally for the third person in the Trinity, commonly called the Holy spirit or Ghost, 1 Cor. 2. 11. I● the word be taken metonymically, it signifieth sometimes the effects of grace, either the common graces of God's spirit, prophetical, 1 Sam. 10. 6. 10. miraculous, or the sanctifying graces, Ephes. 5. 13.  
Reasons.  
1. God is a spirit, 
God is of a pure and spiritual nature.  because a spirit is the best, highest and purest nature; God being the most excellent and highest nature, must needs be a spirit too.  
2. God is a most simple and noble being, 
To be a spirit implies, 1. Invisibility. 2. Efficacy, and activity, Ezek. 1. 20.  therefore must needs be incorporeal; Angels and Souls have a composition in them; their essence and faculties are distinguished; they are compounded of Subject and Accidents, their nature and qualities or graces; but God's holiness is his nature.  
3 God is insensible, 
3. Simplicity.  therefore a Spirit. Spirits are not subject to senses, 
God is invisible, 14. Luke 39 Col. 1. 15 John 1. 18.  John 1. 18.  
This confutes 1. 
Consectaries  Tertullian 
a lib. adver, Prax. & de anima, Rom. 1. 23. Anthropomorphites, a sort of Heretics so called because they misconceived, that God had a bodily shape like man.  who held God to be Corporeal, than he should consist of matter and form.  
2. The Anthropomorphites who ascribed to God the parts and members of a man; they allege that place, Gen. 1. 27. But some think the soul is the only subject and seat, in which the Image of God is placed; grant that it was in the body likewise, it being capable of immortality, yet a man was not said to be made after the Image of God in respect of his corporal figure, but in respect of knowledge, righteousness and holiness, Ephes. 4. 23. Col. 3. 10. not in respect of his substance, but qualities.  
Ob. God is said to have members, face hands, eyes, in some places of Scripture, 
Psal. 34. 16.  and yet in others he is said not to be a body but a Spirit; 
Zach. 4. 10.  and consequently to have no hands nor eyes.  
Sol. The word hand and eye is taken figuratively, 
Quod de Deo dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligi debet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dextra Dei significat potentiam & majestatem Dei: oculi & aures Omniscientiam. The Scripture referring eyes to God, by them intends. 1. His knowledge, and notice of things, Prov. 15. 3. 2. His care, Psal. 34. 15. 3. His direction, Psal. 42. 8.  for the power of seeing and working, which are actions, that men perform with the hand and eye as an instrument; and so it is attributed to God, because he hath an ability of discerning, and doing infinitely more excellent than can be found in man. Sometimes again, those words are taken properly for members of the body of some such form, fashion, making; so they are not to be attributed unto God; who because he hath no body, cannot have an hand, an eye. A body is taken three ways. 1. For every thing which is opposite to a fancy and notion, and so what ever hath a being, may be called a body; in this sense Tertullian attributes a body to God. 2. For that thing which hath some composition or change; so God only is incorporeal. 3. More strictly for that which consists of matter and form, so Angels are incorporeal.  
3. This shows the unlawfulness then of painting the Godhead; Cajetane disliked it. Bellarmine 
L. 2. de Imag. Sanct. C. 8.  argues thus, Man is the Image of God, but man may be pictured, therefore the Image of God may be pictured.  
Man is not the Image of God, but in the faculties of his soul which cannot be pictured; therefore the Image of God cannot be pictured. Although the whole man may be said Synecdochically to be pictured; yet is not man called the Image of God in his whole, but in a part, which is his reasonable and invisible soul, 
Consectaries from Gods being a spirit, and invisible.  which cannot be pictured.  
1. We must call upon God, and worship him with the Spirit; our Saviour Christ te●cheth us this practical use, John 4. 24. Bless the Lord O my soul, Psal. 103. whom I serve in the Spirit, 
Rom. 1. 9  saith Paul. The very Heathen made this inference, Si Deus est animus, 
Rom. 1. 20.  sit pura ment colendus.  
2. God though invisible in himself, may be known by things visible: He that seeth the Son, hath seen the Father, John 14. 9 We should praise God as for other excellencies, so for his invisibility, 1 Tim. 1. 17.  
2. Learn to walk by faith, as seeing him who is invisible, Heb. 11. 27.  

a Matth. 5. 8  3. Labour for pure hearts, that we may see God hereafter.  

b Invisibile aliquid dicitur dupliciter, inquit Cham. primò per se, & ipsa sui natur●● ut Deus, ut Spiritus sunt invisibiles. Secundi, per accidens; ●um quid in se tale est quidem ut possitvideri: sed, all qua externa superveniente causa, fit invisibile iis à quibus vel alias, potuit, vel etiam debuit videri: quo modo iis, qui sunt ad Septentrionem invisibiles sunt stellae ad Austrum, quo modo stellae quaedam minutissimae sunt invisibiles.  4. Here is comfort against invisible Enemies, we have the invisible God, and invisible Angels to help us.  
3. God hath immediate power over thy Spirit, to humble and terrify thee. He is the Father of Spirits, he cannot only make thee poor, sick, but make thy conscience roar for sin, it was God put that horror into Cain, Judas, Spira's spirits. He is a Spirit, and so can deal with the Spirit.  
2. Take heed of the sins of the heart and spirit, pride, unbelief, insincerity, 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from, but are terminated in the spirit. These are first, most abhorred by God. He is a Spirit, and as he loveth spiritual performances, so he hates spiritual iniquities, 6 Gen. He punished the old world, because all the imaginations of the thoughts of their hearts were evil. 2. Most contrary to the Law of God, which is chiefly Spiritual. 3. Sin is strongest in the spirit, as all evil in the fountain, Matth. 15. 19 4. Spiritual evil make us most like the Devils, who are Spiritual wickednesses. 
The Divine essence, is simple and altogether uncompounded.  All sin is from Satan per modum servitutis, these per modum imaginis. God is most Simple, Ens Simplicissimum. Simplicity is a property of God, whereby he is void of all composition, mixtion and division, being all essence; whatsoever is in God, is God. Simpleness is the first property in God, 
Simplex proprie dicitur quod compositum ex diversis non est.  which cannot in any sort agree to any creature.  
This is proved that God is Simple, by removing from him, all kinds of composition, which are five.  

1. Of quantitative parts, as a body.  
2. Of essential parts, matter and form, as a man consists of Soul and body.  
3. Of a genus and difference, as every species.  
4. Of subject and accidents, as a learned man, a white Wall.  
5. Of act and power, as the Spirits.   
Every creature is subject to composition, and consequently to division. 
2 Cor. 12. 3. The Gospel and the ways of it are not Simple, as Simplicity is opposed to the depth of wisdom (for therein is made known the manifold wisdom of God; Ephes. 3. 10.) But as Simplicity is opposed to mixture. Every thing the more simple (in this sense) the more excellent. In Deo idem est esse & essentia, vivens & vita, quia Deus non vivit per aliud essentiae superadditum, sed vitam habet inscipso & est ipsa vita, vivit à scipso & per scipsum.  All things which are Created, are made by joining together more things than one in one, and so they consist of divers things.  
Some have a more gross and palpable composition of parts, both essential and integral, as a man of soul and body, and the body of flesh, blood, bone, and such parts. The Spirits which have not so plain a composition, are yet compounded of substance, and accidents sustained by that substance, and inherent in it; for the substance of an Angel and his faculties, and qualities are different things; his life is one thing, his reason another, his will another, his power, wisdom, nimbleness, other things. So the soul of a man, and all Created things, are made up of many things conjoined in one.  
God is absolutely Simple, he is but one thing, and doth not consist of any parts; he hath no accidents; but himself, his essence, and attributes are all one thing, though by us diversely considered and understood. If he did consist of parts, there must be something before him, to put those parts together; and then he were not eternal, Isay 43. 10. he is one most pure and mere act. In God to be, to will, and to do are the same, John 15. 26. compared with John 14. 6. and 1 John 1. 7. compared with 1. of John 1. 5. where to have life, and be life; to be in the light, and be light, are the same. God is therefore called in the abstract light, life, love, truth, John 14▪ 6. 1 John 4. 8.  
This is one reason why God is so perfect, because he is Eus Simplissimum. In every kind a thing is so much perfect, by how much it is more Simple and pure. Whence the same Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word signifieth both Simple and perfect.  
2. No accidents are in God, when we affirm that God is good and gracious; we mean it not as when we say so of men; in men they are qualities, virtues, in God they are his essence.  
1. We should be simple as Doves, 
Consectaries. of God simpleness.  Matth. 10. 16. Simplicitas Columbina, non asinina. Carthusian, Ephes. 6. 5. 2 Cor. 1. 12. It is called godly sincerity, which God worketh, and which is pleasing to him. 
Simplex quasi sine plicis. Sincerus, sine cera. See prov. 11. 20.  Simpleness and Simplicity of heart, is the main thing in 
* A great French pair is called Le bon Chr●stien, the good Christian, because (they say) it never rots at the core. 22. Matth. Christ opposeth a single eye and corrupt one, an Israelite in whom is no guile, is worth an ecc●, a rare man: M●s. Elizabeth Juxton said, she had nothing to comfort her, but poor sincerity.  Christianity, Ephes. 6. 5. Col. 3. 22.  
2. Here is matter of joy and comfort to the good; mercy and love are God's essence, Isay 54. 8. and of fear and terror, to the wicked because God's anger and justice are his essence, and he is unchangeable.  
God is Living.  
He is often called the living God in opposition to dead Idols; 
1 John 5. 20. 21. 115. Psal. 4. 5.  turn from Idols to serve the living God, Gen. 16. 14. and 24. 62. and 25. 11. Deut. 5. 26. Ruth. 3. 13. Judg. 8. 19 Isay 3. 10. Jer. 10. 10. Ezek. 3. 11. Dan. 4. 34. Math. 16. 76. Act. 14. 15. 
Psal. 42. 2.  He is called life, 1 John. 5. 10. the fountain of life, 
Rom. 9 26.  Psal. 36. 9 He hath his name in Greek from life; 
Graeci Deum vocant 〈◊〉 â vivendo, quoniam solus verè vivit & omnia vivificat, ut meritò: sic ut vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita appellari possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He saith often of himself I live; as if he should say, I alone do truly live, and he often adds for ever, Deut. 32. 40. The oath which the Fathers used, is most frequent, the Lord liveth, Jer. 5 2. and 12. 16. for they swore by him, who truly and always lives. He himself swears by nothing but by his life and holiness, Jud. 8. 24. Ruth. 3. 3. This Oath is used 14. times in Ezekiel. Zeph. 2. 9 Jer. 46. 18. 22. 24. Isay 49. 18. Deut. 32. 40. Numb. 14. 21. 28. God is called the living God.  
1. To distinguish him from the false Gods of the Gentiles, which were dead and senseless Stocks, Act. 17. 15.  
2. To represent unto us, the 
a vivere est esse actuosum in se, pierce, singulari vi; unde & Latinis viv● à vi, ut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur. Deut. 30. 20.  active nature of God, he is all life.  
3. To direct us to the Fountain or Well of life, from whom all life is derived unto the creature by a threefold stream.  
1. Nature, God is the author of the life of nature, Gen. 2. 7. Act. 17. 28.  
2. Grace, he is the author of that life, John 1. 2. Ephes. 4. 18.  
3. Glory, he is the author of the life of glory, Rom. 2. 7.  
A reasonable life (to which God resembleth his) is a power to perform variety of regular and limited actions, to a certain known end, and that out of choice and council. God's life is his power of working all things according as seems good to himself after his own Council for his own glory; to say he liveth, is to say he doth perpetually work.  
Life in things bodily ariseth from the union of the body and the soul together; and in things that be not bodies but spirits, from the perfection of the matter and qualities of them.  
Our own life is a power, by which we are able to produce lively actions; Gods life is that power, whereby he is fit to work or produce all sorts of actions, suitable to the perfect essence of his divine Majesty; Or it is that, whereby he knoweth, willeth and affecteth, and can do all sort of actions, beseeming his excellent nature.  
Reasons. 1. From the effects of life, God understands, wills, loves, therefore he truly lives; for these are all the properties of livers, therefore Aristotle often concludes from this that.  
Because God understands all things, that he lives a blessed life.  
2 Those things live which move and stir themselves; God doth all things by himself, 
Act. 17. 28.  he is the first and perfectest cause of all; therefore he most properly lives, and that a most blessed life.  
3. From his name Jehovah, he is Jehovah, who is by himself and most perfectly, and of whom all things are, which are and live; 
Gen. 2. 7. God lives because life is originally in him, Psal. 36. 9 John 1. 4. in him was life.  God therefore so lives, that he is the Author of all life to all livers, and therefore he is called our life, Deut. 30. 20. John saith of Christ, in him was the Author of life, and Act. 3. ye have killed the Author of life.  
Amongst the creatures which are subject to our sense, there is a three fold kind of life. Two more imperfect; the third more perfect.  
The former is the life of vegetation or growth; by which things are able to do what is requisite for the attaining and maintaining of their full strength and nature, and the propagating of their kind, according to their several kinds.  
The second is the life of sense, whereby things are enabled to discern things hurtful to them, and things good for them; to shun the one, and to seek the other.  
These are imperfect kinds of life, because they are inherent after a sort in the bodies of things, accompanying a corporal being, which is the meanest being.  
But thirdly, 
A man hath four kinds of faculties in the exercise of which he liveth; and life in him is an ability to exercise them. He hath understanding, will, affections, and a power to move and wo●ke outwardly. The living God sees it fit to ascribe all th●se to himself.  there is a more worthy and noble kind of life called reasonable, such as is seen in men and in Angels, which is an ability to proceed reasonably and understandingly in all actions, for the attaining of good and shunning of evils, fit for the welfare of the person endued with reason. Now we must not conceive in God any such imperfect thing as growth or sense, for he is a spiritual, a Simple and Immaterial essence; but his life is to be understood by the similitude of the life of reason, for he is a perfect understanding. To the being then of God adjoin reasonableness in our concerning of him, and we conceive his life somewhat aright.  
God life differs from the life of the creature.  
1. His life is his nature; or essence, he is life itself, theirs the operation of their nature, he is life, they are but living.  
2. His life is his own, 
Their life hath a cause, his none.  he liveth of, and by, and in himself; their life is borrowed from him, in him we live and move, Act. 17. 25. 28. He is life, and the fountain of life to all things.  
3 His life is infinite, without beginning or ending; their life is finite, and had a beginning, and most of them shall have an end.  
4. His life is entire altogether, 
His life consisteth in r●st, and he possesseth all his life in one instant, our life is a flux and succession of parts.  and Perfect, theirs imperfect, growing by addition of days to days. He liveth all at once, hath his whole life perfectly in himself, one infinite moment.  
5. He liveth necessarily, they contingently, so as they might not live.  
6. His life is immutable, theirs mutable and subject to many alterations.  
1. This serves to blame those which carry themselves no otherwise to God, 
Consectaries from God's l●fe.  then if he were a very dead Idol, not fearing his threats, or seeking to obey him.  
2. To exhort us all often, to revive in ourselves, the memory and consideration of his life, by stirring up ourselves, to fear his threats, respect his promises, obey his Commandments, 
Dan 6. 27.  decline his displeasure, and seek his favour. Let us serve, 
Heb. 9 14, 15.  fear, and trust in him, which liveth for evermore. Provoke not the Lord by your sins; 
Rev. 4. 9 10.  for it is a fearful thing, to fall into the hands of the living God. Heb. 10. 31.  
3. Here is comfort to all the faithful servants of this God, which desire to please him; for they have a King which liveth and hath lived for ever, 
Psal. 18. 46.  a King eternal, immortal, invisible and only wise; in his life they shall enjoy life; though friends die, God ever liveth. His life is the preserver, upholder, and comforter of your life. God living of himself, can bless you with natural, spiritual, and eternal life John 14. 19 Rom. 8. 10. 17. Men will give skin for skin, and all that they have for life. It is reported of one, that he offered to redeem his life, thrice his weight in Silver, twice in Gold, once in Pearl. But we do little for the living God, and communion with him in the life of grace, and for obtaining eternal life.  
God is immortal and incorruptible, he liveth for ever in like perfection.  
The Scripture confirmeth this.  
1. Negatively, when it removes mortality, and corruption from God, Rom. 1. 23. 1 Tim. 1. 17. and 6. 16.  
2. Affirmatively, when it giveth life to God, Gen. 16. 14. Deut. 5. 26. Jer. 2. 13.  
The property of God's life is, it is endless, incorruptible, Deut. 32. 40. Life is essential to God, he is life itself, but the life of other things is accidental. His life is also effective, he gives life to all living creatures.  
2. God is of himself eternal, of himself, and absolutely immortal, and incorruptible. He only hath immortality, 1 Tim. 6. 16. Angels are not immortal in and of themselves, they have not original, or absolute immortality; their immortality is dependent and derivative.  
3. Because he is void of all composition, therefore he is free from corruption.  
4. Because he is simply, and every way immutable.  
5 This is proved from the Nobility, and perfection of the Divine essence. Living bodies are more perfect than such as do not live; but God is the most perfect, and noble being, John 5. 26.  
6. Because he is blessed, therefore he is immortal, Ezek. 37. 14  
1. This comforts all God's people, who have the living God for their friend; who liveth for ever, and they shall live eternally with him; the life of God comforted Job. 19 25. Let them trust in the living God. This should comfort us against spiritual weakness, 
John, v. 5. 21.  and deadness, though we be dull, and dead in Prayer, God is life, and will quicken us.  
2. We miserable men for sin are all subject unto 
* The Latin word for men, is mortales. ipso vo cabulo suae conditionis admonentur. Erasmus in colloq. Psal. 17. 15.  death, 2 Sam. 14. 14. Psal. 144. 4. Psal. 90. 6. Job. 14. 1. Job describes there the brevity, frailty, instability▪ and manifold miseries of this life; therefore let us place all our confidence and hope in God, who is immortal and incorruptible; our soul is immortal, and made for immortality, it is not satisfied with any thing, nor resteth but in God, who is immortal and incorruptible. A thing may be said immortal two ways; first, Simpliciter, absolutè per se, suaque natura, so that there is no outward, 
Zanchius de immortalitate l. 2. C. 8.  nor inward cause of mortality; so only God. Secondly, which in its own nature may be deprived of life, yet ex voluntate Dei neither dyes, nor can die; so the soul and Angels are immortal.   

CHAP. IU.  
GOd is truly Infinite, 
Col. 3. 3.  in his nature and essence, actually and simply, by himself, and absolutely he is Infinite. It is a vain conceit, 
Exod. 40. 12. 15. 17. Psal. 145. 3.  that there cannot be an infinite thing in Act.  
He is not infinite  
1. In corporal quantity and extension, but in essence and perfection. 
Spiritu jufinitus, non corpore; non inquam quantitate, magnitudine, mole, sed qualitate, virtute bonitate, & si quid praestantius ab homine de Deo dici vel cogitari potest. Mornaeus Cap. quarto de veritate Relig. Christ. Infinitas absoluta est essentiae Dei proprietas qua neque causae neque mensurae ullim terminis finitur. Goma●us.   
2. Not privatiuè but negatiuè, he hath simply no end.  
3. He is Infinite not according to the Etymon of the word, which respects an end only; for he is both without beginning and end; although the word be negative, yet we intent by it a positive attribute and perfection.  
The Scripture demonstrates God to be Infinite.  
1. Affirmatively, Psa. 143. 3.  
2. Negatively, in the same place.  
3. Comparatively, Job. 11. 8. Isay. 40. 12. 15. Dan. 4. 32.  
2. reasons prove this.  
1. From the perfection of God; whatsoever thing hath not an end of its perfection and virtue, that is truly and absolutely infinite. Infiniteness is to be without bounds, to be unmeasurable, to exceed reason or capacity; it is opposed to Finite, which is to bond or limit, to define, to end, or conclude.  

(*) Infiniteness is that, whereby God cannot be limited, measured, or determined of any thing, being the first cause from whom, and the end wherefore all things were made.  Infiniteness is such a property in God, that he is not limited to any time, place, or particular nature and being; or it is that whereby God is free altogether from all limitation of time, place, or degrees.  
He hath all good things in him in all fullness of perfection, above all measure and degrees, yea above all conceivable degrees by us. He hath all wisdom and power, above all that all creatures can conceive and think; Ephes. 3. 20. that goodness which is in him is Infinite, 
(a) All his properties are infinite.  his love is infinite, his mercies are infinite, and so is his anger. That which is of itself cannot be limited by any thing. Every creature is limited and hath certain bounds set to it by its causes, especially the efficient and the matter; but God is no way limited, he hath not any bounds of any kind, but is altogether infinite or boundless. Isay. 40. 12. 15. 17.  
Every creature hath a threefold limitation.  
1. Of kinds of being.  
2. Of degrees of its being.  
3. Of circumstances of its being.  
First each thing is set in its own rank or order with other things, some being of one kind, some of another; some things are simple, some compounded, some corporeal, some incorporeal, some things living, some things void of life, some things sensible, and some things senseless; and so in the rest. The maker of all things 
b Nature triumpheth in nothing so much as in dissimilitude.  hath as it were sorted them into divers kinds, for the greater beautifying of the whole, and demonstration of his wisdom in this variety.  
Again 
c All creatures have such a measure and degree, as the author of them would communicate unto them.  things of the same kind and of other kinds too, differ in the degrees of being; some have lower some higher degrees of what they have, some a more lively life, some a quicker sense, some more power, some less, some greater degrees of wisdom.  
God is not limited to any kind of being, but hath in himself all kinds of being, not subjectively but eminently. He 
* Infinite power is that whereby God can do more tben all creatures can do, yea more than all creatures can conceive he can do; infinite understanding by which he knows more than all creatures do know, or can conceive that he doth know.  hath a being beyond all degree and measure, whence all his properties are Infinite, all-sufficiency, omnipotency, omniscience, infinite wisdom and truth, and all in him incomprehensible and infinite.  
He is unlimited in regard of time or duration, and so is Eternal; in regard of place, and so is immense or omnipresent, in regard of degrees of all things that are in him, and so is perfect. Infinite in stability, immutable in his power, omnipotent.  
God's infiniteness makes all wonderful, his mercies are infinite, his love infinite, his goodness and excellencies infinite.  
A thing may be said to be infinite, either absolutely and in the whole kind of being, so God, all good is in him formally or eminently. 2. In some certain kind only, as if there were infinite quantity, it were only infinite in the way of a body; it would not contain all other things in it.  
From God's Infiniteness ariseth his All-sufficiency, he is enough for, himself and all things else, to make them happy and perfect in their several kinds; his all-sufficiency is that whereby God is of himself all-sufficient for himself to make himself most blessed, and to satisfy all other things, and make them happy in their several kinds; God hath therefore taken this name upon him, 
Gen. 17.  and by the commemoration of it did comfort Abrah●m, and encourage him to be his servant.  
But Dr. Preston hath written so largely and well of this Attribute, 
This one Attribute of God's all-sufficiency, may answer all the scruples of a Christian.  that I shall not need to say any more of it.  
Object. The Angels and Saints see the Essence of God, therefore it is not infinite. Math. 18. 10. 1 Cor. 13. 12. 1 Joh. 3. 2.  
Sol. 1. We must distinguish between vision and comprehension, God is seen of the Angels and Saints; but not comprehended.  
2. The finite understanding knoweth God beatifically, not by the force of nature, but by a supernatural illumination of the Holy Ghost and benefit of grace.  
1. This is a terror to wicked men; 
Consectaries from God's infiniteness.  his anger and hatred are Infinite, therefore his anger is compared to all things terrible. 2. serves to reprove their folly who will lose God to get any pleasure or profit, infinite glory and happiness for finite things.  
2. Exhorts us not to pronounce rashly of his decrees and attributes, for this only can be comprehended of God that he cannot be comprehended; we must not measure Gods infinite power and wisdom by our shallow capacities: the endeavouring to measure the nature and decrees of God by our humane reason, hath been one main cause of many desperate errors in the world; therefore Paul Rom. 11. silenceth high and inquisitive disputes by this exclamation, Oh the depth of the wisdom and knowledge of God, how unsearchable are his ways!  
3. What is a sinful mortal man in comparison of God, 
See Gen. 18. 17.  Esay. 40. 15. 16. 17. therefore he should humble himself before him and acknowledge his nothingness. 
Esay, 6. 2.   
All the whole world compared to the Infinite God, is but as a point; let us therefore stand amazed at the consideration of this Infiniteness, and say with David. Psalm. 8. 5. & 86. 8.  

a God is infinitely good, therefore deserves all our love and obedience; the best Angel in heaven cannot love God according to his excellency; we should love him with a love, 1. of union, 2. complacency, 3 friendship, 4. dependence.  We should love God intensively with our chiefest affection, and extensively above all things. He is an Infinite Ocean of all joy and happiness, he is a continual object of joy and delight to the Saints and Angels in Heaven, they are not weary of him; our infinite desires are fully satisfied with him alone that is Infinite.  

b This Attribute of Gods being everywhere, is called Immensity, Omnipresence, or Ubiquity.  God is Immense or Omnipresent, Psal. 139. 7. 8. 9 10. Josh. 2. 11. Job. 11. 8. Jer. 23. 23. 24. Immensity is taken 1. largely, so it is the same with Infiniteness, signifying that God is neither measured by place nor time, nor by any other thing, but is in his own nature and Essence Infinite and Immense. Immensum proprie est quod non possis metiri; 2. strictly, so it differs from Infiniteness as the Species from the Genus, there being 2. kinds of Infiniteness, Immensity and Eternity.  

c Immensitas est proprietas, Dei qua omnes essentia terminos excludit, ubique quoad essentiam simul in caelo & in terra, imo & extra caelum est: absque ulla tamen expansione vel multiplicatione. Wendelinus. Christ. Theol l. 1. c. 1.  Immensity is such a property of God, by which he can not be measured nor circumscribed by any place, but fills all places without multiplying or extension of his essence.  
He is neither shut up in any place, nor shut out from any place, but is immense, everywhere present; he is without place and above place, present everywhere, without any extension of matter, but in an unspeakable manner.  
He is above all, in all, and through all, Ephes. 4. 6. over all (men) by his power, in all (the Saints) by his Spirit; and through all (the world) by his providence.  
God is every where by his essense, presence and power;  
Enter, praesenter, Deus hic & ubique potenter.  
1. By his Essence, because he fills 
* The Jewish Doctors call God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, place, as containing all things, himself being not contained of any thing.  all places and spaces with his Immensity. 1 King. 8. 27. Isay, 66. 1. Acts. 17. 27.  
2. By his presence.  
3. By his power and operation, because he works all in all, 1 Cor. 12. 6.  
This Immensity, and Omnipresence of the divine essence, is proved to be essential to God.  
1. From Scripture, and that  
1. Affirmatively, when he is said to be everywhere present. David proves it by a particular enumeration, of places, Heaven & the Grave, the farthest parts of the earth, yea all things, Psal. 139. 7. 8. 9 10. He compares places most opposite together, and showing that God is present in them he understands, that he is present in the places between, Amos 9 2. jovis omnia plena.  
2. Negatively, when he is denied to be concluded and comprehended in a certain place, 1 King. 8. 27. 2 Chron. 2. 6. and 6. 18. Act. 7. 48. and 17. 24. 27.  
3. Symbolically, Isay 66. 1. Act. 7. 49.  
2. From Reasons.  
1. From the Simplicity of the Divine essence, God is a pure act; therefore altogether indivisible, and therefore he is in every thing, and in every part of every thing, whole and undivided.  
2. Whatsoever is in its essence infinite, that also is every where present, else it should be terminated in place. God is infinite in his essence, and being; therefore also of an infinite presence.  

* The Angels are in an ubi though not in a place properly in English we cannot so well distinguish these words. They are limited, and confined to some space, an Angel cannot be at the same time, in heaven and earth.  Each creature is limited by place, though spirits do not fill up a place by commensuration of parts, yet they have a certain compass (as I may call it) beyond which their essence extendeth not, they are so here, that they are not there; so in heaven, that they are not the same time on earth. But God is altogether above place; he is omnipresent, not by any material extension, but after an incomprehensible and unexpressible manner. He is quite above all place, wholly without, and within all and every place; and that without all local motion, or mutation of place. He is everywhere totally, and equally; he was as well in the Jewish Synagogues, as in the Temple of Jerusalem, or Holy of Holies as well in earth or hell, as in the heavens in respect of his essence.  
God's being in every place, is not first by multiplication; there is not a multiplication of his being, as loaves were multiplied, so that they held out to do that which otherwise they could not; for then there should be many divine essences; nor secondly by division, as if part of his nature, were in one part of the world, and part in another; but he is wholly wheresoever he is.  
Nor thirdly by commixtion, as if he came into composition with any creature. He is not the air or fire, but he is every where effectively with his essence and being, repletively he fills all places, heaven and earth. Yet he fills not up a place, as a body doth; but is present everywhere, by being without limitation of place; so that he coexists with every creature. Where any creature is, there is he more than the creature, and where no creature is, there is he too; all the sins that we commit, are done in his presence, and before his face, Isay 65. 3. Psal. 51. 4. as if a thief should steal, the Judge looking on. We should set the Lord therefore always before us, as David Psal. 16. 8. We should be comforted in troubles, and patient, Phil. 4. 5. a Child will not care so long as he is in his Father's presence, Psal. 23. 4.  
Ob. God is said to descend and ascend. 
God is said to descend and ascend two ways.   
Sol. This hinders not his being every where.  
1. He is said to descend, as often as by any visible shape objected, he testifieth his presence, as Gen. 18. 21. Exod. 3. 8. when God withdraws that presence, he is said to ascend, as Gen. 35. 13.  
2. When God by the destruction of his Enemies, 
Cameron praelect. in Psal. 68 19  and deliverance of his own, testifieth of his Church that he is with it on earth, Isay 64. and the contrary, Psal. 68 19  
Ob. If God be everywhere, how is he then said to dwell in heaven. Psal 2. 4.  
Sol. In respect of his essence God is every where and in every thing as well as in heaven; 
Psal. 103. 49. and 115. 3. Matth. 6. 9  but he doth more manifest his glory, 
John 14. 2.  wisdom, power and goodness, and bestows his grace more liberally on his Angels, 
Act. ●. 49.  and Elect in heaven, than he doth here below.  
Ob. How can God be said to depart from man, if he be every where.  
Sol. He departs not in respect of his essence, but in respect of the manifestation of his presence.  
The Schoolmen, say God is five ways in the creatures.  
1. In the humanity of Christ; by hypostatical union.  
2. In the Saints, by knowledge and love.  
3. In the Church, by his essence and direction.  
4. In heaven, by his Majesty and glory.  
5. In Hell by his vindicative justice.  
1. This may teach the godly to be sincere and upright; 
Consectaries from God's Immensity, or Omnipresence, Job. 31. 14.  because they walk before God, Gen. 17. 1. he is present with them, understands their secret thoughts, and imaginations. Psal. 139. 7. 8. Jer. 23. 23. 24 This should curb them from committing secret sins; and encourage them to perform private duties, Matth. 6. 6. approving themselves to their Father, who seeth in secret. Solitariness should not embolden us to sin, nor hinder us from well-doing. It was joseph's reason to his Mistress, how can I do this great evil? though they were alone, God was present.  
Two religious men, took two contrary courses, with two lewd women; whom they were desirous to reclaim from their ill course of life; the one came to one of the women as desirous of her company, so it might be with all secrecy; and when she had brought him to a close room, that none could pry into, than he told her, that all the bolts and bars which were, could not keep God out. The other desired to accompany with the other woman openly in the street; which when she rejected as a mad request, He told her, it was better to do it in the eyes of a multitude, then of God.  
2. This serves to confute the Lutherans, who hold Ubiquity to be communicated to Christ's body, and therefore they say his body is in the Sacrament, and every where else; because it is assumed by God, but this is false; for the reason of God's omni-presence, is the infiniteness of his nature, and therefore it can be no more communicated to the body of Christ then the Godhead can; for his humane nature might as well be eternal as everywhere. Christ's body is a finite creature, and though it be glorified, yet is not deified. It is an incommunicable attribute of the Deity, to be in many places at one and the same time.  
3. Let us esteem God a greater good than any creature; friends are distant one from another; God is with us in our journeys and families. He only is the object of Prayer, for he is everywhere to hear thee; and so are not Angels. God himself comforts his people, by promising his gracious presence, Gen. 46. 4. Exod. 3. 12. Josh. 1. 9 Isay 43. 1.  
4. No man by wit, or policy, flight, or hiding himself, can escape the hand of God; for he is everywhere present, Amos 9 1. 2.  
5. This is a terror to the secret devisers of wickedness, their Plots are discovered.  
God is Eternal.  
Eternity 
* Boetius defines Eternity to be interminabilis vitae tota simul & perfecta possessio. l. 5. the ●onsol. pros. 6. The Schoolmen define it to be duratio interminabilis, indivisibilis & independens; interminabilis quia excludit terminum à quo & ad quem; indivisibilis quia excludit omnem successionem temporis; independens quìa excludit omnem imperfectionem & mutationem. Philosophi distinguunt inter aeternitatem, aevum, & tempus: & aeternitatem principio & fine carentem tribuunt soli Deo: Aevum solo. fine carens, or●aturis nunquam desituris: Tempus nec principio nec fine carens creaturis aliquando desituris. Wendelinus'  is a being without limitation of time: Time is the continuance of things past, present, and to come, all time hath a beginning, a vicissitude, and an end, or may have; but God's essence is bounded by none of these hedges.  
First, he is without beginning, he is before time, beyond time, behind time as it were, and above all circumscription of time. From everlasting to everlasting, thou art God. He is what he is in one infinite moment of being, as I may speak. I am Alpha and Omega, Rev, 1. 8. In the beginning, God made all things; and he that made all things could not have a beginning himself. What hath no beginning, can have no succession, nor end. We cannot properly say of God, that he hath been, or that he shall be, but he is. To him all things are present, though in themselves they have succession.  
He is an everlasting King, everlastingly powerful, and glorious; as the conclusion of the Lords Prayer showeth.  
He is called the King eternal, 1 Tim. 5. 17. and the eternal God, Rom. 16. 26. the maker of times, Heb. 1. 2. He inhabiteth eternity, Isay 67. 15. God only is properly, and absolutely eternal; Angel, and men's souls, are said to be eternal à posteriori, or à parte post, God à priori & à posteriori, ex parte ante & post, since he hath neither beginning, succession, nor end.  
The Scripture confirms this eternity of God divers ways.  
1. With a Simple and plain asseveration, Gen. 21. 33. Isay 40. 28. and 57 15. Dan. 6. 26. Rom. 16. 26.  
2. By denying to him time and succession, Job. 36. 26. Isay 43. 10. Psal. 90. 5. 2 Pet. 3. 8.  
3. By attributing to him eternal properties and operations; his mercy is said to endure for ever, Psal. 103. 17. and 136.  
1. Eternal council is attributed to him, Psal. 33. 11. Eternal Kingdom, Exodus 15. 18. Eternal power, Dan. 6. 26. eternal glory, 1 Pet. 5. 10. his dominion is an everlasting dominion, Dan. 7. 14. his righteousness is everlasting, Psal. 119. 142. and his truth.  
4. By a metaphorical description, days and years are attributed to him; but most distinct from our days and years, Job. 10. 5. Dan. 7. 9, 22. He is called the Ancient of days, Psal. 102. 28. thy years are not consumed.  
1 Sam. 15. 29. He is called eternity itself; Christ is called the Father of eternity, 
Thou Lord remainest for ever, say the Scrptures often. Prov. 23. 25. He was said to be before the world, Psal. 90. 2. Ephes. 1. 4.  Isay 9 6. most emphatically, to signify that he is eternity itself, and the Author of it. The French stile God in their Bible's l' eternal, because he only is perfectly eternal.  
Reasons.  
1. God is the best thing that is, 
Of necessity there must be a first cause, and therefore must be something without a beginning.  therefore it must needs follow, that he is an eternal essence; for that which is eternal; is better than that which is not.  
2. Else he should depend on some thing else, if he were not eternal; and then he were not God.  
3. If he were not eternal, he must have a beginning; and than something else must give it him, and so be better than he.  
4. God created all things, even time itself, Heb. 1. 2. He is therefore before all things, and without beginning, Rom. 1. 2. and whatsoever was before time, must needs be eternal.  
5. He is the Author, and giver of eternal life to those that have it, therefore he must needs be eternal himself; for whatsoever can give eternity, that is eternal.  
Ob. If God were eternal; where was he before the world was? and what did he before he made all things; 
* Vide Augustine Confess. l. 11. c. 12.  and why did he make the world no sooner than a few thousand years since?  
Sol. These are curiosities, but for answer, as he was of himself, so was he in and with himself. He is that himself, to and in himself, which to us our being, time and place are found to be. 2. He enjoys himself, and his own happiness. 3. He made the world no sooner, because it did not please him.  
The creature is limited by the circumstance of time, by which it hath its being measured out as it were by parcels, past, present, and to come; it had beginning, hath succession, and may have an end. The most glorious Angel, as well as a worm, is thus limited by time; once he was not, than he began to be; that which is passed is gone; and that which is to come is not yet, and he hath but a little time present. But God's essence had no beginning, hath no succession, can have no end. We cannot say of it properly, it was or shall be, but alone it is; 
Gn●lam from Gnalam, because the beginning and end of eternity lieth hid.  he hath his whole being at once; not some after, some by parcels, one following another, Gen. 21. 13. and 23. 33. Psal. 90. 2. 24. Isay 57 15. Eternity is the continual existence, and duration of the divine essence. The creatures being, is a flux or perpetual flowing, from one moment to another; God is a being above time, hath not his being measured by time, but is wholly eternal.  
1. God's love and election are also eternal, 
Consectaries from God's eternity.  and he will give eternal life to all believers. That which is eternal, is perfect at once, therefore he should be adored and obeyed, his counsel followed, old men are honoured for their wisdom. God saith to Job, where wast thou when I laid the foundation of the earth?  
2. Let it be a foundation of comfort to us, 
Psal 48 13. 14.  as Psal. 102. 12. though friends die, 
Isay 46. 4.  goods be taken away, God remains for ever, 
H●b. 1. 12. 13.  he fails not.  
3. It must encourage the people of God to serve him, and do his will faithfully; for he will recompense it, what ever we hazard or lose, he liveth for ever to requite.  
4. It is a terror to the wicked; 
Zeux●● the Painter, was exact and curious, because he did pingere aeternitati. We are to pray, live, speak, and do all for eternity. Crede, stude, vive aeternitati. Cornel à Lap. in Evangel.  he shall be ever to make them everlastingly miserable; as heaven is an eternal Palace, so hell is an everlasting Prison.  
5 We must carefully and earnestly seek him, 
Psal. 117. 2. and 146. 6.  place our happiness in him that is everlasting; all other things are fleeting; if we get his favour once, we shall never lose it; he will be an everlasting friend, his truth and mercy remains for ever.  
6. Every one should resolve in his own thoughts and covenant with God, 
Precious a●e the serious thoughts of eternity; the treasures of eternity, are are opened in the times of Gospel 2 Tim. 1. 10  to spend but one half quarter of an hour every day, in meditating of eternity; renew these thoughts every day; this body of mine though frail and mortal, it must live for ever; and this soul of mine, it must live eternally. Eternal life is one of the principal Articles of our Creed, 1 Tim. 1. 16.   

CHAP. V.  
GOd is in himself, and in his own nature Immutable, Numb. 23. 19 1 Sam. 15. 29.  
Immutability, is that whereby any thing in its essence, existence or operation is unchangeable God's unchangeableness is that, whereby God in his essence, properties, and decrees is unchangeable.  
The Scripture proves the immutability of God, both affirmatively, Exod 3. 6. Psal. 102. 29. and negatively. Mal. 3. 16 Jam. 1. 17.  
Immutability is twofold.  
1. Independent and absolute, and that is only in God.  
2 Dependent and Comparative; this may belong to some creatures, which they have from God, but yet infinitely different.  
1. God is unchangeable originally and of himself, these from him.  
2. In the manner, God is in his essence Immutable, that and his being are all one, therefore he is both potentially and actually so; the creatures are only actually.  
3. God is so from eternity, they only from their first being.  
All other things are subject to change and alteration; they may lose what they had, and attain something which before they had not; 
Angels have an external though no internal mutability.  even the Immortal Spirits are thus mutable; they may fall into sin, be annihilated; but in God there is no change; he is what he is, always the same, void of all mutation, corruption, alteration, and local motion, Psal. 90 2. and 102. 26. 27. 1 Tim. 1. 17. Psal. 110. 4. Heb. 1. 11. and 6. 2.  
A reasonable creature may be changed five ways.  
1. In respect of existence, if it exist sometimes, and sometimes not.  
2. In respect of place, if it be moved from one place to another.  
3. In respect of accidents, if it be changed in quantity or quality.  
4. In respect of the knowledge of the understanding, as if it now think that to be true, which before it judged to be false.  

* Geth. loc. commune. Marim●us de Deo. & Wendelinus. Christ. 1 ●el. l. 1. C. 1.  5. In respect of the purpose of will, if it now decree to do something, which before it decreed not to do.  
God is not changed any of these ways.  
Not the first, 
Psal. 120. 27. 28.  because he is eternal, neither beginning nor ever ceasing to exist.  
Not the second, because he is present every where, not newly beginning to exist in any place.  
Not the third, because God is a Simple Essence, and there is no accident in him.  
Not the fourth, because he is omniscient, and cannot be deceived in his knowledge.  
Not the fifth, because he changeth not his decrees, since he most wisely decrees all things▪ 
Heb 4. 13.   
God is unchangeable every way.  
1. In essence or being; he cannot be changed into another nature, neither can that nature which he hath, be corrupted and decay.  
2. In essential properties; his mercy endureth for ever, he doth not love and after hate.  
3. In his will and counsel; Psal. 33. 11. Rom. 11. 29. the counsel of the Lord shall stand, Prov. 19 21.  
4. In place, the Sun runs from one place to another, but God doth not remove from one place to another; but is always where he was, and shall be always; viz. in himself.  
5. In his word and promises, 
Matth. 5. 18.  Isay 14. 24. 2 Cor. 1. 19 Rom. 4. 16.  
Reasons.  
1. From his perfection, all change is a kind of imperfection; there is indeed a change corruptive, and perfective; but the perfective alteration, supposeth the Subject to be imperfect.  
2. He is uncompounded, therefore altogether Immutable, a pure act.  
3. He is truly and properly eternal, therefore Immutable; for he is truly eternal, who is always the same, without beginning, change or end.  
4. If God, should change, then either he must change for the better, and then he was not best and perfect before; or for the worse, and then he is not best now.  
5 If he should be changed, it must be from some other thing stronger than himself, and there is none such. Nothing without him can change him, because he is omnipotent, and nothing within him, for there is no Ignorance in his mind, inconstancy in his will, nor impotency in his power.  
Ob. God doth repent, Gen. 6. 6. 1 Sam. 15. 11 2 Sam. 24. 16. Psal. 135. 14. Jer. 26. 13. & 18. 8. to repent, imports a change.  
Sol. God is not said properly to repent; but after the manner of 
* Cum nos paenitet, destruimus quod fecimus. Sic Deus paenituisse dicitur secundum similitudinem opera●ionis in quamum hominem quem fecerat, per diluvium à terrae facie delevit. Aquinas quaest. 19 Artic. 7. partis primae  men, not affectiuè but effectiuè. God doth that which men use to do when they repent, they forbear to do what they have done, and do the contrary, change their actions; Gods repenting of the evil in those places, is a putting on a resolution not to do the evil he had threatened, or not to persist in doing that which he had begun to do. There is a change in the creature, but no change in God either in respect of his nature or decree; therefore in other places it is said, he doth not repent; that is, not change or alter his mind. God wils 
* Mutat facta, non mutat confilia. August. Aliud est mutare voluntatem aliud velle mutationem Aquinas quaest. 19 Artic. Septimo partis primae.  a change, but changeth not his will. The change is in us not God; as Houses and Trees seem to move to them which are in a Ship, but the Ship moves and they stand firm, one may with the same will continuing immutable (saith Aquinas) will that now this thing be done, and after the contrary, but the will should be changed, if one began to will, what he willed not before.  
Ob. God promiseth and threateneth some things which come not to pass.  

* Jer. 18. 8. and 26. 2. 3.  Those threaten and promises were not absolute but conditional; and how soever the condition was uncertain in respect of men, yet it was most certain in respect of God. His promises are made with condition of faith and obedience, Deut. 28. 13. and his threaten with an exception of conversion and repentance, Psal. 7. 12.  
Ob. God is reconciled with men, with whom he was offended before.  
Sol. The object is changed, God is still the same; as the Sun which was troublesome to sore eyes is pleasant to them being healed, the Sun here is not changed but their eyes.  
Ob. Why are Prayers or means, if God be Immutable? why do I pray or hear?  
Sol. God Immutably wils both the end and the means, and therefore as he wils thy pardon, so he wils thy prayer.  
Ob. God created the world, and so Christ was incarnate and made man; now he that was made something, he was not before, or did make something he made not before, seems to be changed. He is a man, he was not so once; he is a Creator, he was not so from eternity.  
Sol. Christ did only assume, 
Wenlelinus' Christ. Theol. l. 1 c. 1.  and take to himself an humane nature, he was not changed into it. Creation is nothing but Gods will from eternity, that the world should exist in time, so that the creature hath something now, which it had not before, but Gods will hath not.  
God is not changed any way, 
C●osectaries from God's Immutability  though he change his actions according to his good pleasure.  
1. This is terrible to wicked men, God is unchangeable which hath threatened to curse them, and bring destruction upon them; 
1 Sam. 15. 18. 19  they must change, or else there is no repealing of the curse. The wicked hope he will change, the godly fear he will change.  
2. It comforts the godly, to whom he hath made many promises, 
God's promises are faithful and firm words. What good thing the Lord hath promised, what grace or privilege (as Christians) any ever received, or succour found, the same may the faithful look for.  Numb. 23. 23. Heb. 13. 5. He is constant and will perform them. He told Adam, that the Seed of the woman should break the Serpent's head. He was long, but sure, for it was fulfilled at the last. His Covenant is everlasting, Isay. 55. 3. I am God and change not, therefore you are not consumed. Mal. we should labour for God's love, it is a free hold, and like himself immutable; whom he loves once, he loves for ever: God's people shall never fall from grace, never be wholly overcome of temptations.  
3. We should imitate God's Immutability in a gracious way, 
Gal. 6. 9 ● Tim. 3. 14. 1 Cor. 15. ult. Queen Elizabeth's word was Semper eadem.  be constant in our love to God and men, in our promises and good purposes, as the Martyr said. Rawlins you left me, and Rawlins you find me, we should pray for the establishment of our faith and patience.  
4. We should admire the glorious nature of God; for what an Infinite Glorious God must he be, which hath had all that happiness and glory from eternity; 2. worship the true God, because he is Immutable, and we shall be so hereafter, being made most like to him, Psal. 102. 27.  
5. It confutes the Eutichians, and Ubiquitaries which held, that the Godhead became flesh; can a Spirit be a body, and both visible and invisible?   

CHAP. VI  
GOd is exceeding Great, 
Deut. 32. 3.  1 Kings 8. 42. 2. Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99 2. 3. and 145. 3. Tit. 2. 13. God is Great and greatly to be praised, 
Nihil magnum, nisi magnus Deus.  and who is so Great as our God? He is Great.  
1. In his nature and essence.  
2. In his works.  
3 In his authority.  
His name is Great. Jer. 10. 6. 11. Josh. 7. 9 his power is great, Psal. 147. 5. His Acts are great, Psal 111. 1. his judgements are great Exodus 7. 4. He is great in counsel, Jer. 32. 19 and mighty works▪ Deut. 32. 4.  
There is a double Greatness. 
Of God's Perfection.   
1. Of quantity or bulk, and that is an attribute of a body, by which it hath very large bodily dimensions, as a mountain is a great substance, the Sun a great body; and this cannot be found in God, who is not a body, but an Immaterial essence.  
2. Of Perfection, 
Greatness is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largeness of all excellencies.  worth and virtue, and that is abundance of all excellencies and largeness, of whatsoever makes to perfection of being, and this is in God. He is so perfect every way that he stands in need of nothing. God is absolutely and simply Perfect, because he hath all things which are to be desired for the chiefest felicity.  
He is perfect 1. In the highest degree of perfection, 
The Apostle by an Hebrew pleonasme saith the same thing twice illustrating it by th● contr●●y.  simply without any respect or comparison, secondly he is perfect in all kinds 1. John 1. 5. John saith he is light in which there is no darkness, that is Perfect and Pure without the least mixture of the contrary, the Author and cause of all perfections in all the creatures, they are all in him, but more perfectly and in a perfecter manner. God is most absolutely Perfect, Job. 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture, 
Reasons of God's Perfection  attributed to God, which signify this, are  
1. Schaddai, 
1. That which is the chiefest being and Independent is most Perfect.  which is as much as one sufficient to help himself, or one that gives nourishment to all other things, and therefore Gen. 17. 1. when God was to make a Covenant with Abraham, to leave all earthly things, and so trust in him only, he brings this argument, that he was such a sufficient God.  
2. Gomer. 
2. That which is Infinite in essence can want nothing.  The verb is used five times in the Psalms; 
* Psal. 7. 10. and 7. 6. 8, and 137. 9 Psal. 56. 3. and 11. 1.  as much as Perfect from the effect, because God doth continually preserve to the end.  
3. Tom. Job. 37. 16. It signifieth both Simple and Perfect.  
4. Calil. à Col. omnis, 
3. The more Simple a thing is, the more perfect,  that in which all good things are.  
God is perfect.  
1. Essentially, he is Perfect, in and by himself, containing in him all perfections eminently, 
Rom. 12. 2.  Matth. 5 48. He hath all needful to a Deity.  
2. Nothing is wanting to him; 
Perfect in the general, is that to which nothing is wanting, therefore that is most Perfect, to which agreeth no imperfection.  he hath no need of any other thing out of himself, Job. 22. 2. 3. Psal. 16. 2.  
3. Originally, he is the cause of all perfection; what hast thou, which thou hast not received? Jam. 1. 17.  
4. Operatively, all his works are Perfect, Deut. 32. 4. A thing is Perfect.  
1. Negatiuè, which wanteth nothing which is due by nature to its integrity.  
2. Privatiuè, which wanteth no perfection, and so God only is Perfect.  
2. God is Great in his works, 
Little works of nature and of providence have a greatness in them, considered, as done by God.  Deut. 4. 36. God's Perfection stands in an Infiniteness of goodness, Matth. 19 17. wisdom, Rom. 11. 33. power, Gen. 17. 1. perfect wisdom, goodness, righteousness, moderation, holiness, truth, and whatsoever may possibly be required to grace and commend an action, that is found in the whole course and frame of God's actions; the work of Creation is a perfect work; he made all things in unsearchable wisdom; 
2 Sam. 22. 31. All Gods works are perfect, Gen. 1. 31. Alphansus was wont to say, if he had been of council with God▪ in the making of his works, he should have made some of them melius & ordinatius. Ezek. 36. 23. Job. 38 34 35. 37.  no man could have found any want of any thing in the world, which might be reasonably desired; no man could have found there any evil thing worthy to be complained of. The work of Providence is perfect, all things are carried in perfection of wisdom, justice, and goodness. So is the work of Redemption likewise Perfect. The perfectest measure of justice, wisdom, truth, power, that can be conceived of, doth show itself forth in that work.  
Reason. 
Isay 40. 12.  Such as the workman is, 
Elihu allegeth God's works to Job, to show his greatness, Job. 36. 27 28. 29. and 37. 1. ●● 7.  such must the work be, a perfect Artists workmanship will resemble himself. The perfection of God, is his incomprehensible fullness of all excellencies, He is absolutely and simply perfect.  
Ob. Why doth God use the help of others?  
Sol. Not out of need, as the Artificer his Instruments, so that he cannot work with them, but out of choice and liberty, to honour them the more. Hence sometimes he will use no means at all, sometimes contrary means, to show that they help not, and that we should not rely upon them.  
Ob. Why is there sin in the world, seeing God needs not any glory that comes to him by Christ, and by his m●rcy in pardoning of sin? why doth he suffer it.  
Sol. Because sin is not so great an evil as Christ is a good, and therefore God would not have suffered sin, if he could not have raised up to himself matter of honour; God makes an antidote of this poison.  
Ob. How comes it to pass, that God makes one thing better than he did at first? as in the creation, all things had not their perfection at first.  
Sol. Those things were perfect ex parte operantis, he intended not they should have any farther perfection at that time; the essence of nothing can be made better than it is, because it consists in indivisibili. God makes not out graces' perfect in us because he aims at another end.  
God's Perfection hath all imperfections removed from it, 2 Tim. 2. 13. Titus. 1. 2. Jam. 1. 3. There be 6 imperfections found in every creature. 1. Contingency. 2. Dependence. 3. Limitation. 4. Composition. 5. Alteration. 6. Multiplication.  
Now God is free from all these. He is 1. a necessary essence. 2. Independent. 3. Unlimited. 4. Simple. 5. Unchangeable. 6. Wholly one. Three of these, viz. God's Simplicity, unlimitedness in respect of time and place, and unchangeableness, I have handled already; I shall speak of the other three, when I have dispatched this attribute of God's Greatness or Perfection.  
3. God is Great in his Authority.  
I have showed already that he is Great in his nature and essence, and also in his works; now his Greatness in Authority is to be considered.  
He is a Great King, 
God is Great in his Authority. He is King of Kings, the only Potentate.  he hath Sovereign, absolute and unlimited Authority over all things, they being all subject and subordinate to him; for at his will they were and are created. This is signified by the Title of the most High so frequently given him in Scripture. He is the High and lofty one Isay 57 15.  
1. In respect of place and dwelling, 
God is most High. The Greatness of God's authority standeth in two things. 1. The universality of it, God's authority reacheth to all things; the whole world, and all creatures in it are subject to his will and dispositng. 2. The absoluteness of it; what he willeth must be done.  he is in heaven, Eccles. 5. 2. above the clouds.  
2. In respect of essence, he is High indeed, unexpressibly high, the high God, Gen. 14. 22. the Lord most High, Psal. 7. 17.  
3. In respect of Attributes, he hath more wisdom, power, justice, mercy, than all creatures.  
4. In respect of State and dominion; he is exalted in Authority, power, jurisdiction; he is above all, as Commander of all.  
God hath supreme dominion and power over all creatures, 
Absolute Dominion is a Power to use a thing as you please, for such ends as you think good.  to order them as he pleaseth, Job. 9 12. Jer. 16. 6. Isay 45. 9 Dan. 6. 26.  
Dominion in the general is two fold.  
1. Of jurisdiction, whereby he ruleth all subject to him, as he pleaseth.  
2. Of propriety, whereby he having a right to every creature, may order it as he pleaseth.  
The first is employed in that of JAmes, 
JAmes 4. 12.  there is one Lawgiver, who is able to save and to destroy. The second in that he is called the Lord of the Earth; and all the beasts of the field are said to be his.  
God's dominion is that absolute right and power, whereby he possesseth all things as his own, and disposeth of them as he pleaseth.  
Reason. The supreme excellency of his nature; whereby he is infinitely above, not only those things which are actual, but likewise possible.  
God's first dominion of jurisdiction hath these parts.  
1. To Command.  
2. To forbid, as Adam the eating of the Tree.  
3 To permit, thus he suffers sin to be, being Supreme Lord.  
4. To punish, or reward.  
Secondly, his dominion of propriety consists in these particulars.  
1. That he can order every thing as he pleaseth for his honour and glory, 
Rom. 9 17.  Psal. 8. 1. the strange punishments laid on Pharaoh, were for this, God raised him up to show his glory.  
2. He is bound to give none account of what he doth; 
Job. 9 12.  that is true of God, 
Rom. 9 20.  which the Papists attribute falsely to the Pope, none may say to him cur ita facis?  
3. He can change and alter things as he pleaseth, Dan. 2. 21. as when he bid Ahraham kill his Son, and the Israelites take the Egyptians goods.  
4. Can distribute his goods unequally to whom, and when he pleaseth, to one health, sickness to another.  
The adjuncts of this dominion.  
1. It is Independent; he hath this dominion of himself, as he is God of himself.  
2. Universal; it comprehends all places, times; this kingdom is everlasting, God rules in heaven, earth, hell.  
3. Full and Perfect, 1 Chron. 29. 11. 12. His dominion is infinitely greater than all others.  
4. It extends to the soul and heart; God is called the Father of Spirits, the hearts of Kings are in his hand; he can terrify the conscience.  
We should first prefer God ab●ve all things: 
Consectaries from Gods, Greatness in his nature.  the Greatest person in any society is set before the rest. The Sun is respected above other Stars; the King above other persons; we should highly esteem his favour, 40. Isay 12. there is a lofty description of God's Greatness. Secondly, We should perform all duties to him with the greatest care, diligence and reverence, and in the highest degree; love him greatly, fear him greatly, praise him with all our might, yield unto him a service proportionable to his incomprehensible greatness. Great is the Lord, 
Psal. 145. 3.  and greatly to be praised in one Psalm, and to be feared in another. Thirdly, It is a terror to all those to whom this Great God is an enemy; the wrath of a Great King is terrible, he must needs inflict great punishments on such as rebel against him. Fourthly, Here is great consolation to those to whom he is a friend and Father; he will do great things for their good, they shall have great happiness.  
We should choose the Lord to be our Portion, 
Corollaries of God's perfection.  for in him alone is true happiness, and contendednesse to be found; in our wants, we should confidently go to him for help; he being Perfect can supply them.  
We should place all our confidence in God alone, expect all good things from him, 
Deut. 18. 13.  since he is an inexhausted fountain of all good things; 
Matth. 5. 48.  we should imitate him, be Perfect as our Heavenly Father is perfect. Let Patience have her perfect work, let us perfect holiness in his fear. Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow. Paul pressed on forward; labour first to be perfect in heart, Psal. 119. 80. then in your ways. This may serve also to comfort the godly against their weaknesses; 
Psal. 18. 22.  God will make his works perfect. He that hath begun a good work in them will perfect it; they should be comforted therefore against all their imperfections to which they are subject in this life, and seek perfection from him. He will supply all their wants, bear with them here, and make them perfect in the other life, 
1 Cor. 13. 10.  1 Cor. 15. 28. the understanding shall have perfect sight, the will perfect goodness, the heart perfect joy.  
We should not mutter under any affliction; for he himself cannot do better than he doth, he makes all things perfect. Eccles. every thing beautiful in its season, this is the most perfect State and Condition for thee, and so account it, God hath perfect wisdom, power, love.  
Let us not be puffed up with any thing we do to him; the Papists abound in this when they maintain merit; for that supposeth some eminency, as if God needed their graces, obedience and service; but let us walk more humbly; say rather if I had no corruption in me, if I could do every duty required with as much purity as Angels; yet this would add nothing to thee; thou art a perfect God, perfectly happy, though I were not at all.  
God's works are wonderful great; 
Consectaries from Gods Great works.  far exceeding the power of all creatures, either to do the like to them, or to stop & hinder them. Let all the men on earth lay their hands & heads together, 
There is a twofold greatness in the works of God. 1. In the bulk or quantity of them, as the work of Creation. 2. Of quality or virtue Gen. 1. 16. The moon is a great light, in regard of light and influence, excellency and usefulness to the world.  let all Kings unite their counsels, and their forces; can they make an Earthquake, a Whirlwind? can they make the thunder to roar? can they cause the flashes of lightning to flame out? It is not a mortal worm to whom the course of nature will submit itself. And if God will that these effects be wrought, what can any man, all men do for the hindering thereof?  
2. God's works are unsearchable, and past finding out, Job. 5. 9 who can dive into the secrets of nature, and tell us the true reason of the wind, the Earthquake, the Thunder, the rain, the Snow? We cannot dive into the bottom of God's works, nor find them out by any Study or Wisdom.  
3. We should so much the more honour, dread, and wonder at God, by how much we can less comprehend his works.  
4. Let us learn often to contemplate God in his works; see his goodness, greatness, wisdom, power in them, and so we shall profit much in the knowledge of him.  
The exaltation of God is a terror to those who will needs be his Enemies, 
Consectaries▪ from Gods being most high.  and slight and disesteem him, as the greatest part of men do. O how unhappy are they, that have so high and so great a person to be their Enemy, seeing they have nothing to save themselves from his wrath.  
2. We should labour to exalt him now, by striving to form and fix in ourselves a most reverend esteem of him, and by exercising in ourselves this virtue of honouring God, often reviving in our minds these thoughts, how high is God, and making them familiar with him; O how excellent is he that hath made and governs all! Why do I not esteem him more and more! The more we can lift up our hearts to exalt God, the more we shall grow in all holiness and righteousness.  
3. His friends and servants shall also be exalted at last; though for a time despised and set light by.  
We should often and seriously consider of this great perfection of God's nature, authority, and works. The very Saints and Angels have a Negative imperfection, though not a privative; they are not deprived of that which should be in them, but there are many perfections which they have not. God is simply and universally Perfect; and he only hath all kind of perfection, according to his essence.  
God is a Necessary Essence.  
Contingency is found in the essence of every creature, it might not have been, as well as have been; it may not be, as well as be; there was a possibility of its not being; as there is a possibility of its not being; yea, there was an equal or greater possibility of its not being, than its being.  
God is a necessary essence; it is absolutely necessary that he should be, and he cannot but be, and be as he is, and his actions upon himself are altogether and simply necessary; they must be as they be, and cannot but be so.  
God is Independent Esay 44. 6. Rev. 1. 8. and 21. 6. and 22. 13. Rom. 11. 35. 36.  
Every Creature as a Creature, 
Independentia est proprietas Dei, qua quoad essentiam, subsistentiam & actiones à nulla alia dependet causa, cum a seipso sit, subsista & agate. Wendelinus.  is Dependent, and hangs upon some other thing than itself, and owes its being and continuance to another, Nehem. 9 6. It hath causes of its being, from which, of which, by which, and for which it is; and further than these causes did, and do contribute to its being, it cannot be. The Angels have an efficient cause and end, and they do as much stand indebted to God for their being and continuance as the poorest worm; and would no more have been without God, nor continue to be then the silliest gnat; but God is altogether independent of himself, 
John 1. 3. Act. 17. 25. Ab independentia Dei non differt sufficientia. qua ipse in se & à se sibi & nobis sat habet, nullaque re indiget: cum omnia alia uti à Deo dependent, it● sibi ipsis minimè sufficiant. Proprietatem hanc indigitat nomen Dei Schaddai.  by himself, for himself; he hath no causes, but is to himself instead of all causes.  
He is what he is, without any help from any other thing; as himself shows in his name, I am that I am.  
There are many things which have a beginning from some other thing; there must be something therefore that is of itself, or else we should wander infinitely, a selfe-essence, and subsistence. God's being is neither ab alio, ex alio, per aliud, nor propter aliud.  
We should acknowledge God to be a necessary and Independent essence.  
3. God is wholly one Deut. 6. 4. Gal. 3. 20. 1 Tim. 2. 5. Host 13. 4. Mal. 2. 10. 
Gen. 17. 1. & 35. v. 11. Wendelinus.  All creatures are subject to multiplication; there may be many of them and are many; many Angels, men, stars, 
Psal. 18. 32. and 86. 10.  and so in the rest. Not one of them is singular and only one so; but one might conceive that there should be more; for he that made one of them, 
Deut. 4. 35. 39 and 32. 39  can make another and another, and as many as he pleaseth; 
Psal. 18. 31. 45.  but God is simply one, singular, and sole essence; 
Isay 44. 68  there neither is, nor can be more than one God, 
Ephes. 4, 5, 6.  because he is this first and best essence; 
1 Pet. 2. 9  and there can be but one first, 
Mark 12. 2. 19 32.  and one best. He is Infinite, and there cannot be but one Infinite because either one of them should include the other, 
1 Cor. 8. 5.  and so the included must needs be finite, or not extend to the other, 
John 17. 3.  and so itself not be Infinite.  
There was a first man, 
2 Sam. 2. 2.  and a first in every kind of creature, but not any absolute first save God: 
Isay 42. 36. and 44. 1. and 45. 5. and 21. and 48. 11. 12.  one Eternal, and one Incomprehensible, saith Athanasius in his Creed.  
There can be but one chief Good, which we desire for itself, 
Hinc disces (Cinquit Plato Epist. 13. ad Dionysium) scribam ego seriò nec ne. Cum seriò, ordior Epistolam ab uno Deo, cum secùs, à pluribus.  and all other things for it, say the Moral Philosophers; and this must needs be God, for no Infinite good can be conceived but Herald  
Some places of Scripture, simply deny other Gods; and others exclude all but this one God; Though there be Gods many, 
* In respect of some excellent Majesty, and glory above others, Angels are called ●o●s 1 Heb. 6. and Ps 97. 7. and Magistrates, Ps 82 6. in respect of usurpation, the Devil, 2 Cor. 4. 4. 1 Cor. 8 5. 6. Primò Omnis multifudo revocanda est ad unitatem. Cum igitur in mund● multae sint Creaturae, revocari eos oportet ad unum primum Creatorem. Secundò Res omnes sunt per aliud, ergo reducendae crint ad unum per se.  and Lords many; that is, that are so called, and reputed by men, who deceive themselves in their own imaginations; yet to us (in the Church) there is but one God, Zach. 14. 9 after Christ shall come, the Gentiles with the Jews shall all worship one and the same true God.  
That which is perfect in the highest degree can be but one; because that one must contain all perfections; that which is omnipotent can be but one; if one can do all things; what need is there of many Gods; If there were more Gods then one, we might and ought to do service to more than one, to acknowledge them, praise and love them, and be at least in mind ready to obey them, if they should command us any thing, and we might lawfully seek to them for what we need, and give thanks to them, 
Matth. 4. 10. We must love him only, have one heart for one object.  for what we received. But the Lord professeth himself to be a jealous God, and cannot endure any Copartner in worship. The Romans refused Christ, because they would have had their Gods with him, and he would be worshipped alone without them.  
He is one God.  
Not numerically, 
* Unity here noteth not number but rather a denial of multitude; for unity as it denotes number, leaves also a place for a second and third, at least in apprehension and conceit; though there ●e but one Sun, yet we may conceive of a hundred. Deus est monarcha mundi, rex unicus esto. Homerus. Essentia Dei unica est unitate absolutissima, non generis, speciei, Subjecti, Accidentis, causae, consensus, sed numeri quae unitas est restrictissim● vide Cornelium à Lapide in Deut. 6. 4. Atheomastix l. 2. c. 9  as one is a beginning of number (for that is a quantity) but transcendently as Ens and unum are counted only one, solely and alone God; there cannot be two Infinites in essence, for then one should not have all the other hath in it; God is Infinite, for of his Greatness there is no end.  
Secondly, others would be imperfect or superfluous, he being Infinite and Perfect.  
Thirdly, From his absolute Lordship, and dominion over all; he is King of Kings, and Lord of Lords. My God (said Luther to the Pope) will make your God know, that you are too weak for him; if there were two Gods, there would be a strife between them (as between Caesar and Pompey) who should be the Greater and chiefest of all. God may be said in a special manner to be one, two several ways.  
1. For the purity and simplicity of his substance, which is not compounded with any thing else. For that is most truly and properly one, which is nothing but itself, and hath no other thing mixed with it. God is so pure and simple an essence, that he is not compounded so much as of parts.  
2. From his singularity, because there are no more Gods, but one, God is not only one, but he is also the only one. He is such a one as hath no Copartners in worship. 
Deut. 6. 4.  Both which Titles are expressly ascribed unto God in the Scriptures: 
Isay 43. 10.  Both that he is one, 
He is God, and there is none else, Deut. 4. 35 and 32. ●9.  and that he is the only one. God is not only unus but also unicus, or to use Saint Bernard's word, unissimus. If that word may be used, he is of all things, the onest. Socrates, and Plato in their definition of God, ascribe to him unity, with particular respect unto his singularity.  
Pythogoras his advice to his Scholars was to search the unity.  
There is a threefold unity; 
* Doctor Rainolds, against Hart.  first, of persons in one nature, so there is one God, Deut. 6. 4. The second, of natures in one person, so there is one Christ. 1 Cor. 8. 6. Thirdly, of sundry natures and persons in one quality; so there is one Church Cant. 6. 8. The Socinians reject these three unions, because they so far transcend reason, 
Consectaries from God's unity.  and they receive not those things, which their reason cannot comprehend.  
The more we content ourselves with God only, 
Christian's should be one in affection, as God is one in essence,  the happier we are; he is the only Infinite riches, wisdom, goodness; how happy are they that have him in quo omnia? spend all thy pains in getting him.  
2. If he be your enemy, 
Mal. 2. 10.  there is none else to rescue you; he is God, 
John 17. 21.  and there is none else; he will destroy, and none shall be able to deliver out of his hands. 
Ephes. 4. 3. to 7. Act. 4. 32.   
3. It shows the wickedness of those, which set up other Gods, besides the true God. The Epicure makes his belly, and the covetous man Gold his God; themselves of Stocks and Stones; this is a great dishonour to him, the Papists worship the Cross, invocate Saints and Angels, make a God of the Pope.  
The Heathens were guilty of Polytheisme, 
* The Gentiles although they were Polytheists, yet are called Atheists, Ephes. 2. 12. not worshipping him which is the only true God, they worshipped none, Gal. 4. 8.  they worshipped many Gods: they had their Dij majorum, and minorum gentium. Hesiod reckons up thirty 
* Aug. l. 4. de Civitate Dei & Varr● lib. 1. de rebus divin●a.  thousand Gods; the Manichees said there were two Gods, the Thritheites that there were three.  
This is the very first of all God's Commandments, thou shalt have no other Gods before me. If there were more, for us not to acknowledge, adore, and honour them, were a wrong and act of in justice against them; so the first and foundation of all the rest of the Commandments, should be a most Injurious, and unlawful Command; and therefore we must either conceive of him, which gave that Commandment, as a most envious, vainglorious, arrogant and self-seeking God, that could not endure, that other Gods perhaps his equals should enjoy their due glory and homage, (which were most absurd, and blasphemous) or else we must needs confess that which is the truth, that he forbade us to make any other, because there is no other, 
* Cum praeter unum Israeli● Deum inscriptura aliorum quoque Deorum fit nentiò, vel fictitij intelliguntur Dij: quales gentilium fuerunt vel impropriè dicti Dis, quales sunt summi Magistratus, qui Dei in hisce terris vices gerunt. Psal. 82. v. 6. Wendelinus. Apollinis oraculum apud Porphyrium legitur, quo ait caeteros Deos aereos esse spiritus, colendum autem unum Hebraeorum Deum; cui dicto siparent Apollinis cultores jam tales esse desinunt: si non parent, suum Deum mendacij accusant. Grotius.  and he would not have us misplace our devotion and service, by tendering it to that which is not God.  
If there be many Gods, then either they must all be Subordinate, one being Superior; or else Coordinate each being equal to other. If one be inferior to another, that which is at the Command of another, or exceeded by another, is not god; if coordinate and equal, than one of them may cross another; or many may hinder one, and what can be hindered in its working is not God.  
If there be more Gods, they cannot be eternal; for an eternal being admits not of multiplicity; for that is eternal which is simply first; and that which is simply first hath nothing of as long as continuance as 
* Variety is the pleasure of nature, but unity is the business of nature-Holiday.  itself.  
God united heaven and earth, and made them one world the Sea and the Land, and made them one Globe; soul and body, and made them one man; Jew's and Gentiles, and made them one Church; Adam and Eve, and made them one flesh, nay, God and man, and made them one Christ.   

CHAP. VII.  
THe next Attribute in God is his understanding; which is the Divine 
* Matth. 11. 27. 1 Cor. 2. 10. *  essence, understanding, and knowing all things always, and by one act. It is called also Science, knowledge, and omniscience. God knows all things, because first he knew himself 
a In homine differunt intellectus tanquam facultas, scientia tanquam habitus intellectus, cognitio tanquam actio a facultate per habitum proficiscens. In Deo omnia sunt unum, & tantùm nostro concipiendi modo distinguuntur.  directly in himself, by himself, and primarily as a most perfect object; which knowledge in God, is of absolute necessity (for he could not exist without the knowledge of himself) and infinite apprehending an Infinite object, 147. Psal. 5.  
Secondly, because he knows the creatures all 
(a) See 21. of John 17. Heb. 4. 13.  and singular 
b De singularibus, qualia sum, hic angelus hic homo, haec planta, olim multi Philosophi dubitaru●t an Deus haec nesset. Sed manifesta vetitas est. Creavit enim Deus singularia; judicia sua exercet cicra singularia; reddit cuique secundum opera sua, supputat numerum stellarum, & nominibus suis singula● vocat Psal. 47. v. 4. vide Psal. 56. 9 & Matth. 10. 30. Pertinet huc totus Psalmus 147. Wendelinus. Simul & semel uno actu & uno ictu.  viz. all things which have been, are, or shall be, might have been, and may be; not only the substances, but all the accidents of creatures, not only things necessary, but also contingent, all good things by himself, and all evils by the opposite good; and that infallibly without error.  
For the manner of divine knowledge, God knows all things by his essence, not by species abstracted from the things; for so things should be before the divine knowledge, on which yet they depend. God doth not understand by discoursing from a known thing to that which is unknown, in a doubtful and successive reasoning; but by looking on them, and by one most simple Individual and eternal act Comprehending all things. He apprehends by one act of his understanding, and by himself simple things without species, compound without composition and division, syllogisms and consequences without discourse; lastly, he most perfectly understands all the multitude of things without distraction, and distance both local and temporal, without distinction of former and later, past or future, according to the beginning, progress, and end, possessing all things together and always present; which with us are revolved in time, Dan. 2. 21. 22. 1 Cor. 3. 19, 20. 44. Isay 7. Rom. 11. 33. Heb. 4. 13. Psal. 94. 9 10. 11.  
The Scripture proves God's omniscience.  
1. Affirmatively or positively, Job. 28. 24. 1 Sam. 2. 3. he is called by Hanna in her Song, 
Psal. 139. l. 2, 3 4. 6. 12.  a God of knowledge, 1 Sam. 16. 7. 1 King 8. 39 Psal. 94. 11. He knows from eternity, 
Act. 15. 18. 1 John 3. 20.  by one simple act, before all time, before there was a world; secondly, certainly; he cannot be deceived.  
2. Negatively, Job. 42. 2. Psal. 139. 45. Heb. 4. 13.  
3. Metaphorically and Figuratively, for when eyes and ears be given to God, his omniscience is signified, 2 Chron. 16. 9 Psal. 11. 7. when he is called light, 1 John 1. 5.  
2. It is proved by reason.  
1. By way of negation, ignorance is a defect, and imperfection; but God is most Perfect, therefore all Ignorance is to be removed from him.  
2. By way of causality; God governs all things in the whole universe and directs to convenient ends even those things which are destitute of all knowledge and reason. Therefore he foreknows and sees all things; all creatures are Gods works, and an artificer knows his work; the Prophet knew what was in Gebezis' heart, God revealing it to him. God made the heart; shall not he know it?  
3. By way of eminency. God hath made creatures intelligent and full of knowledge, viz. Angels and men; therefore he knows and understands in a far more perfect and eminent manner, Psal. 94. 10.  
He knows.  
1. The substantial natures of all other things; as of Angels, Men, Beasts, Plants, Gen. 1. He saw all things which he had made, Matth. 6. He is said to take care of Sparrows, which could not be without knowledge.  
2. Their accidentals, as actions, and passions with the circumstances of them. 
Psal. 33. 14. 15. & 94. 11. & 73 9 per totum. Prov. 15. 11. Psal. 139. ●. God is totus ocnlus quia omnia videt. Aug.  Hence he is said to know the hearts, and try the reins of men; and there is nothing hid from him, Matth. 6. The Father which seeth in secret.  
3. He knows things which are to come, not as if they were to come; for to him all things are present. God makes this an argument of his Divinity, when he bids them see, if their Gentile Gods can tell what is to come. He doth not only know what things naturally shall be, but likewise what is possible.  
By his Prophets, he hath often foretold future things.  
4. He is privy to all our actions, Psal. 119. 168. Job. 34. 21. 22. 2. knows our words, 2 King 6. 12. Psal. 139. 4. Matth. 12. 36. 3. He knows our thoughts, 
It was said of Christ, he knoweth what is in man.  Prov. 15. 11. Job. 42. 2. 4. 1 Sam. 16. 7. Psal. 94. 11. God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sees and knows the heart, Gen. 6. 5. Psal. 90. 8. and Rom. 8. 27 Apoc. 2. 23. He made the heart, and will judge men for their thoughts, he gives laws to the heart, saying thou shalt not Covet thy neighbour's house; else God were not infinite in knowledge if he knew not the heart.  
Our understanding differs from Gods, many ways.  
1. We have our knowledge from others, from him; he his from himself. He understands by himself without any help; man needs many helpers, his senses, fancy and intellgible species.  
2. In extent; we know but some things, he all, general and particular.  
3. Our knowledge is simply finite, but God's infinite.  
4. We understand things by species or Images, abstracted from them, he by his essence.  
5. We understand things successively one after another, with pains of discourse, proceeding from an unknown thing to a known, or from a less known to a more known: but God knows all things together, and by one most simple, immutable, and eternal act of understanding.  
6. He knows himself, 
He is prìmus intelligens and prímum intelligibile.  and all other things perfectly, all things past, present and to come, open, secret, certain, contingent, that which shall be, which shall be never be; we cannot show the causes nor properties of an Herb, and understand only those things which are, or at least have been, and we know doubtingly.  
There is in God (say the Schoolmen) scientia visionis, a knowledge of all future things; 2. Simplicis intelligentiae, a most perfect knowledge of all, and the several things, which may be done.  
1. This is a terror to the wicked, who is Ignorant of God, 2. Thess. 1 8. The Study of the knowledge of God, and our Lord Jesus Christ, is the highest, noblest, the most soul perfecting and exalting knowledge that can be; all other knowledge without this will nothing advantage us.  
2. It is necessary for us to be ruled by him, who is so full of knowledge, and to believe all which he saith by way of relating, promising, threatening.  
3. This may comfort God's people, 
Against worldliness. 6. Matth. 30. 32.  my witness is in heaven, said Job. if they know not how to express themselves in Prayer, God knows their groans.  
To God's understanding are referred his Wisdom, or Prudence, and Prescience.  
The wisdom or Prudence and counsel of God, 
Great in councello Jer. 32 19 Rom. 11. 33. Job 9 4. The wisdom of God is sometime taken personally, and so the Son of God is called wisdom, Prov. 8. 1. sometime Essentially which is common to all the persons in the Trinity.  by which God rightly perceives the best reason of all things which are do●e. Hence it is that all things are joined, and knit together in a most perfect harmony, and beautiful order, so that they well agree, both amongst themselves and with God.  
God is wisdom itself, Prov. 8.  
His wisdom is.  
1. Infinite, Psal. 136. 5. and unsearchable Job. 11. 7.  
2. Essential to himself. He is the only wise God, Rom. 16. 27. 1 Tim. 1. 17.  
3. He is perfectly, originally, unchangeably wise Isay 40. 13.  
4. The fountain of all wisdom; was there such wisdom in Adam, to give names to things according to their natures? and in Solomon to discourse of all things? and is there not much more in God?  
Wisdom 
* Wisdom is a virtue of right understanding things to be known and making right use of th●t knowledge to the ordering of himself and his actions for the best.  is an ability to fit all things to their ends. He that worketh for a worthy and good end, and fitteth every thing unto it, worketh wisely. God doth 4 Actions to all his ●reatures as Creatures, viz.  
1. He made them. 2. Sustaineth them. 3. Actuateth them. 4. Guideth and disposeth them all wisely; aiming at a noble end, viz. his own glory, content and satisfaction.  
He hath set also to each of them special ends, to which they serve in nature, and that end is the mutual preservation one of another, and common beautifying of the whole workmanship, in subordination to that high end of his glory; and so he hath fitted each thing for that particular end he made it; and all for the universal end, to which he intended all. The Sun was made to distinguish day and night and the several seasons, it is most fit for that end, it is most fit for the end in its quantity, quality, motion, and all that pertain to it. God made Grass for the food of Beasts, it is fit for that end; so in the rest.  
Wisdom hath two principal acts, foresight, and forecast, by which a man can beforehand see what will be after to make his use of it; 2. disposing and ordering things, by taking the fittest means and opportunities to attain his own good and right ends. This virtue is Infinitely in God, for he doth foresee all thiings eternally; and in time disposeth of them most fitly, by the fittest means and opportunities for the best that can be, to his own glory, which is the highest end that he can and should aim at; for to that which is the best of all things, must all things else be referred; therefore God is the only wise God. God's knowledge differs from his wisdom, in our apprehension thus. His knowledge is conceived as the mere apprehension of every object, but his wisdom is conceived as that whereby he doth order and dispose all things. His knowledge is conceived as an act; his wisdom as an habit or inward principle; not that it is so, but only we apprehend it in this manner.  
God's wisdom is seen in these particulars.  
1. In making of this great world, 1 Cor. 1. 21. all things therein are disposed in the best order, place, time, by the wisest Architect. 
Prov. 3. 19, 20. Eccles. 3. 11. Pro. 12. 12. 13. 16.  How doth David in the Psalms, admire the wonderful power and wisdom of God, in making of the world Psal. 136. 5. and 104. per totum. Much wisdom and art is seen in the Sun, Stars, creeping things; Solomon in all his glory was not comparable to one of the lilies; for that is native and imbred, his adventitious.  
2. In particular, in making of man, the little world, David is much affected with this Psal. 139. 14. 15.  
3. In the order which is in these things, God hath made every thing beautiful in his season, saith Solomon. He is called the God of order, 
Gen. 1. 31.  Psal. 19 The heavens are said to have a line, which is likewise called their voice, because God by this exact order and art, which he showed in making of them, doth plainly declare to all the world, his glory and power.  
4. In that nothing is defective or superfluous.  
5. In contriving things by contrary means. He brings about contrary ends, by contrary means; by death he brought life to believers, by Ignominy and shame the greatest glory. By terrors for sin, he brings the greatest comfort, and leads men by hell to heaven.  
6. By catching those which are wise in their own craftiness, Psal. 59 Job. 9 4.  
7. In finding out a way to save man by Christ, 
1 Cor. 2. 7. Ephes. 1. 8.  Ephes 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom in many curious passages, 1 Pet. 1. 12. the very Angels desire to pry into this mystery; and indeed here was so much wisdom, that if the understanding of all men and Angels had been put together, they could not have devised a possible way for man's salvation.  
8. In the Church, in the Oracles of Scripture, exceeding all sharpness of humane wit, in the original, progress, change, and migration of the Church, 
Ephes. 3. 10.  and other mysteries of the Gospel, 
Rom. 11. 33.  the profound and immense wisdom of God's counsels shines. 
Matth. 11. 25.   
9 In the particular passages of his Providence to his Children, about their outward condition; in taking David from the sheep-fold to be a King; but how much misery did he undergo before he was settled? So to Jacob, Abraham and Paul; in doing them good by their sins, making them wary.  
10. In Heaven, in which the Counsels, acts, decrees, and promises of God (all obscurity being removed) shall be most clearly unfolded.  
Dost thou want wisdom, go to this fountain, Jam. 1. 5. Psal. 94. 10. all the wisdom of men and Angels comes from him. 
Dan. 2▪  The godly have a most wise teacher, Job. 36. 22.  
2. Take heed of trusting in thy own crafty wisdom, 1 Cor 3. 18.  
3. God's wisdom calls for our fear; the people feared Solomon for his wisdom; and praise, Rom. 16. 27.  
4. The order and variety of things ariseth not from nature, but the Divine working.  
5. We should be content with the portion which God gives us, that weather which he sends, those troubles he brings on us; since he is wisest, and knows best what is fittest for us, and when is the best time to help us.  
6. Admire that in the works of God which we understand not▪ Gods wisdom is unsearchable, and his Counsel like unto the great depth.  
7. Be constant and diligent in reading, and pondering upon the Scriptures; they will make you wise to Salvation, to which add Prayer and Practice. 
Act. 2. 23.   
God's Prescience or foreknowledge is that, whereby God fore-knew all future things necessarily, certainly, immutably, and from everlasting. Neither foreknowledge 
* It is called Prescience, not in respect of God but men. Gen. 18. 1. and 15. 16. Praescientia Dei est cognoscitiva, non causativa. Act. 2. 23. Rom. 8. 29. 1 Pet. 1. 2.  nor remembrance are properly in God, all things both past, and to come, being present before him.  
Although God's prescience bring not a necessity upon events, yet it is necessary for all things to happen so as God hath foretold, because God so fore-knows, as he hath decreed and wiled it shall be; but his decree gives existence.  
So much for God's understanding; his will follows; by which God 
a Voluntas, qua Deus seipsum vult per se, & extra se omnia propter se, seu suam gloriam. Wendelinus. Job. 9 12. Psal. 115 3. and 135. 7. Dan. 4. 25. Exod. 33. 19 Rom. 19 18. 21. 2 Cor. 12. 11▪ God created all things, because he would, he redeemed us of his good pleasure, showeth mercy to whom he will show mercy. God is 1. most Perfect. 2. Truly blessed, therefore most free.  freely immutably, and efficaciously wils and approves of Good and that only, both the chiefest and first, viz. himself and his own glory, as the end: and also the Secondary, inferior and subordinate good, viz. that of the creature, asfarre as it hath an Image of that chiefest good, and tends as a mean to that ultimate end. God wills, 1. Most freely; for as liberty is essential to every will; so it is chiefly proper to the Divine, because it is a will especially; yet God wils good necessarily with a necessity of Immutability, but not with a necessity of coaction; for he is necessarily and naturally Good, and that which he once willed, he always wils immutably and yet freely; 2. God wils efficaciously; for no man resisteth, nor can resist his will, Dan. 4. 32. Rom. 9 19 voluntas Dcisemper impletur aut de nobis aut à Deo in nobis Augustine.  
Will is taken.  
1. For a faculty or power of the soul whereby we will; so we say there are these faculties in the soul, the understanding and the will.  
2. For the act of willing called volitio.  
3 The object or thing willed, so John 6. this is the will of my Father, that is, that which he willeth and hath decreed. So we say, it is the Princes will, that is, that which the Prince will'th.  
But Gods will is his essence 
b The Scripture often ascribes a will to God, Isay 46. 10. Rome 9 19 John 6. 39 The will of God is an essential property whereby the Lord approveth that which is good and disproveth the contrary, Matth. 19 17. Jam. 1. 17. Psal. 5. 4.  whereby he freely willeth good, and nilleth evil; or it is a faculty whereby God chooseth all and only good, and refuseth all and only evil.  
The will of God is.  
1. Most holy Rom. 12. 2. Psal. 119. 137. the rule of justice, Lam. 3. 37. Ephes. 1. 11. Deut. 29. 29. Isay 8. 20.  
2. Eternal, Rom. 9 11.  
3. Unchangeable, Mal. 3. 6. Rom. 11. 1.  
The will of God is one and the same; but it is 
* Every distinction of God's will, must be framed ex parte volitorum. non ex parte volentis Doctor Jackson. S●e Doctor Prideaux his Sermon on 2 Chron. 32. 24. p. 17.  distinguished 1. In respect of the object into voluntatem bene plac● ti & placiti. God wils good things, and good effects with the will of his good pleasure, approving them first of all, and by h●mselfe, he intends their end and means, Ephes. 1. 5. but evil and evil effects as they are evil, he nils, disapproves and dislikes. Yet he voluntarily permits evil, and as there is a good end of it, he wils it with the will of his pleasure, for it is good that there should be evil. Psal. 81. 12. Act. 14. 16. 1 Cor. 10. 5. 2. In respect of application to the creature, into 1. Absolute, when God willeth and concludeth any thing concerning us without any condition in us. 
a Miro & ineffabili modo not fit praeter ejus voluntatem. quod etiam contra ejus fit voluntatem, quia non ●●eret si non si●eret, nec utique 〈…〉, sed volent. Nec si●eret bonus fieri malè, nisi omnip●tens etiam de malo facere posset 〈◊〉 August. Enchir. ad Laurent. c. 100  2. Conditional, when he wils some condition being put in us; so God would have all men saved on this condition if they can believe. The first of these is by another name called voluntas beneplaciti, the last voluntas signi.  
God's will is 1. Secret, that whereby he hath absolutely, and freely determined with himself what he will do, permit, or hinder.  
2. Revealed, 
Psal. 115. 3. Ephes. 1. 11. Rome 9 18. called the will o● God, concerning us.  that whereby God hath manifested what he would have believed, done or left undone by his reasonable creatures, Mark, 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti & signi differs little from this. Signi is the same with revealed, beneplacitum is the decree properly so called, which may be either hidden or manifest.  
It serves first to comfort us in adversities; God is a most free agent, therefore he is not bound to second causes, so as he cannot help without them, Psal. 115. 3.  
2. To exhort us to sobriety in our judgement of God's works. 
Rom. 9 20. 21. 22.  He is a most free agent, therefore we should not rashly exact of him a reason of his deeds.  
2. We should labour first to know God's will; so did Eli. 1 Sam. 3. 17.  
2. Our wills should be pliable to the will of God, we should be careful; 1. To do his will 
* Psal. 110. Deut. 16. 14.  cheerfully, 
* Psal. 119.  speedily, 
* Psal. 51. 8. a Rev. 2. 4. Levit. 10. 3. Jo●. 1. 21. Psal. 39 19 Psal 119. 6. Prov. 30. 6.  sincerely, constantly; a Christian makes God in Christ his portion that is his faith, and the word of God his rule, that is his obedience.  
3. Be patient under the hand of God in all afflictions, for nothing can befall us but that which is the good pleasure of our heavenly Father. 
2 Sam 6. 7. and 7. 7.   
3. We should not depart from the word of God, but make that the warrant of all our actions; for there is nothing sin but what God forbiddeth; and nothing acceptable, but what he commandeth. A man may with a good will, will that which God nils; as if a good Son desire 
* Aug. Ench. ad ●aur. c. 101.  his Father's life whom God would have die, & one may will with an ill will, that which God wils with a good will, as if an ill Son should desire his Father's death, which God also wils.  
4. Pry not into the Lord's secrets 
* Deut. 19 29. R●m. 9 20. Eccles. 7. 15. 16. , they belong not unto thee, but be wise unto sobriety.  
5. We should be afraid to sin against God, who can punish how he will, when he will, and where he will; God wils seriously the conversion of all men, by the preaching of the word, voluntate approbitionis, by way of allowance, 
* Master Pemble, vin●licie gratiae p 108. 109. Apostolus 1 Tim. 2. 4. non intelligit si●gulos homines, 〈◊〉 quos●is ●omi●es, hoc est, om●l● genr●● 〈◊〉, genera singul●rum, non singul● generum.  but not voluntate effectionis & intentionis, not effectually, by way of full intention to work it in them. It is one thing to approve of an end as good, another thing to will it with a purpose of using all means to effect it. God's Commandments and exhortations, show what he approves and wils, to be done as good; but his promises or threaten show what he intendeth effectually to bring to pass.  
Under God's will are comprehended affections, which are attributed to God, and are divers motions of his will according to the diversity of Objects. Yet they are not sudden and vehement perturbations of God 
* God pleaseth to ascribe to himself our humane affections, not because he hath any perturbation or passion or troublesome stirring, and working within, as we have; but because he hath an aptness to produce such effects, as we out of those passions do accustom to produce, but without any manner of those weaknesses or distempers, which accompany us in such actions.  as they are in man, rising and falling as occasion serves, but constant, fixed, tranquil, and eternal Acts and inclinations of the will, according to the different nature of things, either contrary or agreeable to it. There are in man some habitual and perpetual affections as love and hatred; much more hath the Eternal will of God Eternal affections, whiles it moves itself to the objects, without alteration, impression and passion. God is so far affected toward particulars, as they agree or disagree with the universal and immutable notions, and Ideas of good existing in God from eternity; so God hates evil, and loves good, both in the abstract and universal Idea, and also in the concrete in particular subject as far as it agrees with the General.   

CHAP. VIII.  
THe Affections, which the Scripture attributes to God, are.  
1. Love which is an act 
* It is an attribute, whereby God loveth himself above all, and others for himself.  of the Divine will, moving itself both to the most excellent good in itself, and to that excelling in the reasonable creature, approving it, delighting in it, and doing good 
a Amor Dei est, quo se oblectat in eo quod approbat, eique bene vult, & ●ibi unit. Wendelinus. God is first affected toward himself, and his own glory.  to it, John 6. 16. 35. Rom. 5. 8. In which definition 2 Things are to be noted.  
1. The object of God's love.  
2. The effect or manner of God's love.  
The primary object of God's love is himself, for he taketh great pleasure in himself, and is the Author of greatest felicity and delight to himself. The Father, Son, and Holy Ghost, love one another mutually, Matth. 3. 17. and 17. 5. John 3. 33. 35. and 5. 20. and 10. 17. and 15. 9 and 17. 24. The Secondary object of God's love is the reasonable creature Angels and men. 
John 14. 23. Ezek. 33. 11. Amor Divinus est  For though he approve of the goodness of other things; yet he hath chosen that especially, to prosecute with his chiefest love, 
1. Naturall● quo Deus necessario amat seipsum.  for these reasons.  
1. For the excellency and beauty of the reasonable creature, when it is adorned with its due holiness.  
2. Because between this only and God, 
2. Voluntatius.  there can be a mutual reciprocation of love, 
1. universalis, quo omnes creaturas aliquo modo Deus diligit. Amare enim est velle alicui bonum Matth. 5. 45.  since it only hath a sense, and acknowledgement of God's goodness.  
3. Because God bestows Eternity on that which he loves; but the other creatures besides the rational shall perish.  
God's love to Christ is the foundation of his love to us, Matth. 3. 17. Ephes. 1. 6.  
God loves all creatures with a General love, Matth. 5. 44. 45. as they are the work of his hands; 
2. Specially, quo deus inaequaliter amat has & illas creaturas, respectu boni inaequalis, quod iis vult; sic magis diligit creaturas rationales, & inter illas electos, & Christum. Wendelinus.  but he doth delight in some especially, whom he hath chosen in his Son, John 3. 16. Ephes. 1. 6.  
2. The effect or manner of God's love is, that God makes the person happy whom he loves. 
1 John 4. 16. John 3. 35. Rom. 5. 8. Mal. 1. 2.  For he doth amply reward that joy and delight which he takes in the holiness and obedience of the Elect, while he pours plentifully▪ upon them all gifts, both of grace and glory.  
This love of God to the Elect is 1. Free, 
1 John 4. 10. 19  Host 15. 5. He was moved with nothing but his own goodness.  
2. Sure, firm, and unchangeable, Rom. 5. 8. 10. 1 John 4. 10. John 13. 1. and 31. 3. Infinite and Eternal, 
Jer. 31. 3.  which shall never alter John 3. 16.  
3. Effectual, as is declared both by his temporal and eternal blessings, 1 John 3 1.  
4. Great and ardent, 
Rom. 8. 1. 2. and 5. 5.  I●hn 3. 16. and 15. 13. Rom. 5. 6. 7. God bestows pledges of his love and favour upon them whom he hath chosen, and sometimes he sheds the sense of his love abroad in their hearts.  
We must love God Appreciatiuè love him above all things, 
God is the only immediate and proper object of love Psal. 103. 1. Beatus qui amat te, amicum in te & inimicum propter te. August.  and in all, Psal. 73. 24. Math. 10. 37. Intensiuè and intellectiuè withal our might and strength. Affectu & effectu love him for himself, and all things for the Lords sake. We should express our love to him by our care in keeping his Commandments. 1 John 2. 3. John 14. 25. and 15. 10. and earnest desire of his presence, Psal. 4. 2. 2.  
2. Our love should be conformed to Gods, in loving the Saints, 16. Psal. 3. Gal. 6. 10. and Christ above all, desiring to be united to him, 1 Cor. 5. 44. 1 Pet. 1. 8.  
3. We should admire the love of God, 1 John 3. 1. For the sureness, greatness, and continuance of it, it passeth our knowledge, Ephes. 3. 19 He hath given his Son for a price, his Spirit for a pledge, and reserves himself for a reward.  
That Tantus so great a God should love tantillos so little creatures as we before we were, Rom. 9 11. tales when we were Enemies, Rom. 5. 10. tantum so much.  
Means to ●ove God. 1. Beg this love much of God in Prayer. 
Master Bradford when others were merry at Table, fell a weeping, because he could not get his dull heart to love God.   
2. Study much to know him, his nature, attributes, excellencies. 3. Labour to enjoy communion with him. 4. Mortify other loves contrary to this, inordinate self-love and love of the world, 1 I●hn 2. 15.  
There are many promises made to the love of God. 1. Of Temporal blessings, Psal. 91. 14. Rom. 8. 28. 2. Spiritual, all the comforts of the Gospel, 1 Cor. 2. 9 3. of heavenly and Eternal blessings, Jam. 1. 12. and 2. 5.  
1. God is maximè amabilis, he is truly lovely 2. Consider the great benefits we receive from him, 116. Psal. 12. 3. He desires us to love him, Deut. 10. 4. Mark. 12. 33. 4. this affection only and joy abide for ever, 1. Cor. 13. 20. ult.  
The second affection in God, contrary to love, is Hatred, which is an act 
* God's hatred is that whereby he is ready to that which we do when we hate, even to separate a thing from himself. Ezek. 33. 11. Rom. 9, 14. Psal. 45. 7. & 5. 6: Esay 1. 14.  of the Divine will, declining, disproving and punishing of evil, prevailing and reigning in the reasonable creature.  
In which definition three things are to be noted.  
1. The object of God's hatred.  
2. The cause and condition of the object hated.  
3. The effect of God's hatred.  
1. The object of God's hatred is the reasonable creature, 
Hatred is of things contrary to us, as God hates sin, being contrary to his▪ 1 Nature, 2 Law. 3 Hononr. Psal, 45. 8.  for that only sins. He hateth iniquity, Psal. 71. 59 Prov. 11. 1. and the creature which obstinately and stubbornly persisteth in evil, so that he doth rejoice in the calamity and destruction thereof, Psal. 11. 5. & 5. 6. Prov. 16. 5.  
2. The cause and condition of the object hated, is sin; for which God abhors the delinquent creature; only the reasonable creature hath left his station, and defiled himself with the filth of sin; all the rest of the creatures, whether brute beasts or insensible creatures, persist in the state of goodness wherein they were created, although perhaps not in the same degree of perfection and excellency for man's sin. But although God cannot hate the creature unless as sinful: yet not every degree of sin, but a high measure of it, makes the person hated. It is true that God abhors the least sin, yet he doth not abhor the persons of the godly, in which are the relics of sin, as he doth those of the wicked in whom sin reigns.  
3. The effect of God's hatred is to punish the person whom he hates, whom when once it is rejected by God troops of evil do invade, God both permitting and commanding; and this actual hatred or outward manner of manifesting it may not unfitly be referred to the Divine justice. Hatred in God is a virtue, and fruit of his justice, and not a vicious passion.  
1. We should hate sin (for God hateth it) and that with the greatest hatred, 
Prov. 6. 16.  even as hell itself, Rom. 12. 9 sin is the first, 
Hatred in a reasonable creature is a motion of the will, whereby it flieth from that which it apprehends to be evil and opposeth it. It ariseth from a disconformity of the object.  principal and most immediate object of hatred. Paul mentioning divers evils saith, God forbid, I hate vain thoughts, saith David. Our affections must be conformable to Gods. He hateth nothing simply but sin, and sinners for sin's sake. 2. Sin is as most injurious to God, so most hurtful to man; therefore it is in itself most hateful. The ground of hatred of any thing is the contrariety of it to our welfare, as we hate wild, fierce, and raging beasts, for their mischievousness, a Toad and Serpents for their poysonfulnesse, which is a strong enemy to life and health. Sin is the most mischievous and harmful thing in the world. Just hatred is general of whole kinds, as we hate all Serpents, so we should all sins.  
Means to hate ●inne.  
1. Pray to God, that his Spirit may rule and order our affections, 
There is a twofold hatred, ● Odium abominationis, a flying only from a thing. 2. Odium inimicitiae, whereby I pursue what is evil.  and set the same against evil.  
2. Exercise ourselves in meditating of the infinite torments of hell, which sin deserveth, and the fearful threats denounced against it in the Word of God of all sorts of evils.  
3. We should labour to get out of our natural estate, for the unregenerate man hates God, Psal. 81. 15. Rom. 1. 30. Christ John 7. 7. and good men, eo nomine, as Cain did Abel, 1 John 3. 10, 12. they hate Gods ways and Ordinances, 1 Prov. 22. 29. This hatred is, 
As much of our original corruption is found in his affection as any.  1. Causeless, Psal. 69. 44. 2 Entire, without any mixture of love. 3. Violent, Psal. 55. 3. 4. Irreconcilable, Gen. 3. 15.   

CHAP. IX.  
OTher affections which are given to God metaphorically, and by an Anthropopathy, are 1. anger 
* Anger is given to God, Non secundum turbationis affectum, sed secundum ul●ionis effectum, say the Schoolmen. God's wrath is his revenging justice; which justice of God, as it simply burns against sin, the Scripture calls his anger: when it doth most fiercely sparkle out, it is called his wrath; the same justice when it pronounceth sentence is called his judgement; when it is brought into execution, it is called his vengeance. M. Marshal on 2 King. 23. 26.  and its contrary, complacency or gentleness, which are improperly in God, for he is neither pleased nor displeased; neither can a sudden either perturbation or tranquillity agree to God▪ but by these the actions of God are declared, which are such as those of offended and pleased men are wont to be, viz. God by an eternal and constant act of his will approves obedience and the purity of the creature, and witnesseth that by some sign of his favour, but abhors the iniquity and sin of the same creature, and shows the same by inflicting a punishment not less severe but far more just than men are wont to do when they are hot with anger, Exod. 32. 10. Now therefore, let me alone, that my wrath may wa● hot against them, and that I may consume them, and I will make of thee a great Nation.  
God's Anger is an excellency of his own essence, by which it is so displeased with sin, as it is inclined to punish the sinner; or a settled and unchangeable resolution to punish sinners according to their sins.  
God is greatly moved to anger against all impenitent sinners, 
God's anger signifieth three things. 1 The eternal decree, whereby God hath purposed in himself to take vengeance upon all evil doers, John 3. 36. Rom. 1. 18. 2 His menacings or threatenings, Psal. 6. 1. Jonah 3. 9 Host 11. 9 3 It is put for the effects of his anger, for punishment and revenge, Rom. 3. 5. Matth. 3. 7. Ephes. 5. 6. Dr. Benfields' Sermon 10, on Heb. ●0. 30.  especially the unjust enemies of his people, Rom. 1. 18. & 2. 8, 9 1 Cor. 10. 22. Ephes. 5. 6. & Col. 3. 6. Deut. 32. 21. Psal. 106. 40. because such wrong God; He cannot be hurt, for that were a weakness; but he may be wronged, for that is no weakness, but a fruit of excellency, seeing nothing is more subject to be wronged then an excellent thing or person: for wrong is any behaviour to a person not suitable to his worth. And the more worthy a person is, the more easy it is to carry one's self unseemlily.  
Sin wrongs God:  
1. In his authority; when a just and righteous Governor hath made just and right Laws: than it is a wrong to his authority, a denying and opposing of it, to neglect, disregard, and infringe those Laws. Sin is a transgressing of God's Law, and impenitent sin, doing it in a very wilful manner, with a kind of carelessness, and bold disrespect of the Lawmaker. God should not have showed himself wise, just, good, careful of mankind, that is to say, of his own work, if he had not made his Law; for it is a rule tending to guide man to order his life most fitly for that which was the main end of it, the glory of his maker, and that which was the subordinate end of it, his own welfare.  
2. It wrongs him in his honour, name, and dignity; it is a denying of his perfect wisdom and justice.  
3. In his goods, abusing them.  
4. In his person, sin being offensive to the purity of his holy person.  
Lastly, the opposing of God's people wrongs him, in those that are nearest him.  
The properties of God's anger:  
1. It is terrible; 
See Nehem. 9 32. Heb. 10. 27. Revel. 6. 16, 17. See those words Zagnam, Zagnath, & Charad in my Hebrew Critica.  he is called Bagnall Chemath, the Lord of anger, Nahum. 1. 5. His wrath is infinite like himself. If we consider it, 1. in regard of its intention, for God is called a consuming fire, Heb. 12. 29. it pierceth the soul, and the inmost part of the Spirit. 2. In respect of its extension, it comprehends in it all kinds of evil, Corporeal, Spiritual, 
* To this belongs the Catalogue of curses repeated Deut. 21. & Levit. 26.  in life, death, after death; it reacheth to Kingdoms, as well as to particular persons or families; to the posterity, as well as to the present generation. 3. In respect of duration, it continueth to all eternity, John 3. 36. it is unquenchable fire.  
2. Irresistible; compared to a whirlwind.  
God is most wise, 
God is infinitely just, a perfect hater of sin.  of great and perfect unsterstanding. He is slow to anger, never moved till there be great cause; therefore he holds out in his anger. Great persons inflict great punishments on those with whom they are displeased.  
Ob. Fury is not in me, Esay 27. 4.  
Sol. Take fury 
* The word Chamah in the the original is rendered excandescentia, burning or fiery wrath, which the last Translation fitly calls fury.  for unjust, undue and excessive anger, which riseth too soon, worketh too strong, and continueth too long; so it is not in God; but a discreet and well advised motion against any offender, by which one is moved to punish him according to his offence; anger so taken is in him.  
Anger, wrath, and rage, 
* Dr Burges on Psal. 76. 10.  (or fury) are sometimes promiscuously put one for another, and sometimes distinguished. Anger is a boiling of the blood about the heart, causing a commotion of the spirits that are near. Wrath is the manifestation of that inward distemper by looks, gestures, or actions, tending to revenge; but rage is the extremity of both the former, Prov. 27. 4.  
This may humble and astonish impenitent sinners, 
Consectaries from God's anger.  Host 8. 5. Psal. 90. 11. We must quench God's wrath as men do fire at the first, by casting in water and taking away the fuel; by repentance and reformation; pour out water, 1 Sam. 7. 8. Jerem. 4. 14. Psal. 6. 8. Pray earnestly to him, Zeph. 3. 3. Moses by prayer turned away God's hot anger from Aaron and Israel.  
2. Let us take heed of sinning, and so provoking God to anger; and let us be angry with all sin, as he is. He is angry sometimes at the best people, Israel, his peculiar treasure, Judges 2. Numb. 11. 2 At the best of his people, with Moses, Aaron and Miriam, Mi●. 6. 4. Exod. 4. 14. 3 At the best of their performances, 
Deut. 9 9  their prayers, Psal. 80. 4.  
God's Meekness or Clemency is a property in him whereby he doth so moderate his anger, that it doth not exceed, yea it doth not match the heinousness of the offence; or it is a property, whereby the Lord in judgement remembreth mercy, 
Psal. 103. 10.  not laying such grievous punishments, or of so long continuance upon his creatures, as their sins deserve, no not when he doth correct them, 2 Sam. 7. 14. Jer. 3. 5. Joel 2. 13. Jon. 3. 9, 10.  
Queen Elizabeth said, 
God commandeth meekness in his word; Christ patterneth it in his life and death, the holy Spirit produceth it in our hearts.  next the Scripture she knew no Book did her so much good as Seneca de Clementia. Her clemency was such, that her brother King Edward was wont commonly to call her His sweet sister Temperance.  
Magistrates and Ministers, and all Christians should labour for this grace they should be slow to anger, and moderate wrath. Magistrates should rule, and Ministers instruct in meekness. No virtue is so generally commended, 1 Tim. 6. 11. Titus 3. 2. JAmes 3. 17, 18. 
Matth. 5. 5.  Humbleness of mind and meekness of spirit are often in Scripture set down together, Ephes. 4. 2. Coloss. 3. 2.  
God takes to himself also Grief and Joy. God's grief is his aptness to be displeased with a thing, as a man is with that which grieves him. Joy is the excellency of his nature, by which he is well pleased with other things.  
So God attributes to himself desire and detestation, hope and fear. Desire is that whereby he useth fit means to effect any thing; Detestation is that whereby he useth fit and due means to prevent any thing.  
God is said to expect or hope for that which he hath used due means to effect, 
Much what the same with desire and detestation.  and therefore requireth that it should be. To fear what he hath used due means to prevent, and so will order the means that it may not be.   

CHAP. X.  
SO much concerning the affections attributed to God, his virtues follow; which, as they have their seat in man, in the will and affections: so it is not inconvenient for methods sake to refer them to the same in God. God's virtues 
* Virtues in men are certain excellent and confirmed habits, by which they are made apt and prompt to use their faculties well and orderly.  are his essence considered, as it always worketh orderly, fitly, and agreeable to perfect reason. They are not things differing from his essence as in us, but we must conceive of them according to our capacity, and handle them distinctly.  
By virtues we understand first in general the idea of virtue, or the chiefest moral perfection, by which God is in himself absolutely the best, and in respect of which all the virtues of Angels and men are only slender shadows and representations. For God is Summum bonum the chiefest good and most perfect goodness, both metaphysically and morally; so that his nature and will is the first rule of goodness and rectitude, 
Luke 18. 19  with which as far as things agree, 
Matth. 19 17.  so far they are, and are called good. 2. He is the cause of all goodness in the creatures, which have so much goodness as God works and keeps in them.  
God's Goodness is an essential property whereby he is infinitely and of himself good, 
Exod 33 19 Psal 34 8, 9 & 73. 1. & 117. 2. Rom. 2. 4.  and the author and cause of all goodness in the creature.  
Goodness 
* Bonum est id quod omnes appetunt. Aristotle seu quod natura sua appetibile est. Goodness is a property of things by which they are fit to produce actions requisite for their own and the common welfare. David seemeth to give us this description of God's goodness, Psalm 119. 68 Bonitas Dei est, qua Deus in se maximè perfect●● & appetibilis, o●niumque extra se appetibilium & bonorum causa est. Wendeli●us. Goodness is the fitness of every thing for its own end, and for the actions which for that ●nd it ought to perform. Whatsoever thing is excellent in the creatures, is much more in God, Ja● 1. 17.  is the perfection of thiugs for which they are desirable; good and appetible are convertible; what is good, is to be desired. God is to be desired of all, he is the chiefest good. The properties of which are these:  
1. It is propter se amabile, to be desired for itself; so only God.  
2. It is able to satisfy the soul, and that satisfaction which it gives is perpetual. In God there is both satiety and stability; satisfaction of the appetite and continuance of that satisfaction.  
2. God is causally good, worketh all goodness in the creature, and doth good to them, Psal. 33. 5.  
3. Eminently and absolutely good, the only good. There is a goodness in the creature, its nature is good, but goodness is not its nature; so there is none good but God, viz. essentially, originally.  
Our Saviour Matth. 19 17. reproved one for calling him good. Not that he is not so essentially, but because he thinking him to be no more than a Prophet, did yet call him so. God is only good essentially, independently; comparatively to God the creature is not good; as a drop is no water compared to the Ocean.  
The Scripture proveth God's goodness,  
1. Affirmatively, when it affirmeth that God is good, and commends his goodness. 
Psal. 25. 8.   
2. Negatively, when it denieth that there is any evil in him. Psal. 92. 16. Deut. 32. 4.  
3. Symbolically, when it celebrateth the riches of his goodnsse, Rom. 2. 4.  
4. Effectively, when it affirms that all the works of God are good, 
There are naturally, the good Heavens, the good Sun, and Moon, good Food, and Raiment. Spiritually, good Angels and Men, because there is a good God.  Gen. 1. 31. It was said of every thing particularly when it was made, The Lord saw that it was good; and in the conclusion of the whole creation, God saw all his works that they were good, yea, very good; that is, commodious for the comfort of man, and all other creatures. He made all things good, therefore he is good himself. This may be proved by the goodness which still remains in the creatures; each creature hath yet remaining in him a power and fitness to do much good, and bring much comfort to man, as daily experience proves; therefore he that notwithstanding the rebellion of man hath continued yet much good in the world, is surely good; the beasts do good to their young, man to his children; this power they received from God.  
5. God is to be loved, honoured, praised, and served by man, therefore he is good; or else he were not worthy this respect from the creature.  
The goodness of God is either considered ad intra and absolutely, or else ad extra and respectively. For the first, God in himself is good. This appears:  
1. In reckoning up all the kinds of good things that are, for there is 1. Bonum utile, the profitable good; now how happy must they needs be who have him which can command all things; if thou hast him thou hast all things else in him. 2. There is bonum jucundum, 
Psal 34.  taste and see how sweet he is, at thy right hand are pleasures for evermore. 3. Bonum ●onestum, he is the holy God, the author of all holiness, and the exemplar of it.  
2. This goodness of his cannot be increased, it being his essence, it cannot be made better; for God hath in him not only all the actual, but all the possible goodness that is in the creatures; any creature still may be better; thy riches, honours, comforts may be better; but thy God cannot be a better God; therefore we should infinitely affect him more than all creatures.  
3. It is independent goodness, he is omnis boni bonum; hence he is said to be only good, that is, essentially and immutably.  
4▪ It is essential; the essence and goodness of the creatures is different; goodness in the Angels the perfectest creatures is a superadded quality to them, they may be good; but ille bono suo bonus est. He is good with his own goodness, he can not be God if he be not good.  
5. It is illimited goodness, infinite, without all bounds, above all that can be conceived; he being essentially so, and not limited to this or that being, neither is his goodness.  
6. It is immixed goodness, 1 John 1. 5. He is light, and there is no darkness in him, not the least evil of sin.  
7. It is the sampler and form of all goodness in the creatures so far a thing is good as it doth resemble him.  
All the good of a creature is in God always.  
1. Eminently, as you consider it in its kind, without imperfection.  
2. Efficiently, as he is the Author and cause of all the good the creature hath.  
3. Exemplarily, as he is the rule and pattern of all goodness.  
4. Finally, as he is the chiefest good of all creatures, so that all terminate their desires in him.  
Secondly, God is good respectively, in what he doth to the creatures, that appeareth in the good things bestowed upon them. He gives to all liberally, especially the rational, creatures, as Men and Angels partake of his goodness, being made capable of enjoying him for ever. 
James 1.  2. In the evil he keeps of from the elect; as he will withhold no good thing, so he will let no evil befall them.  
Ob. God is infinitely good (say the Arminians) therefore he can not but naturally will good to the creature.  
Sol. It doth not follow; for out of his goodness he made the world, his goodness freely communicated, not out of necessity, than it will follow that he naturally made the world. 2. God is infinitely just; therefore he also naturally wils the perdition of all sinners, which they will not admit. 3. He is infinitely good in himself, 
R●●etor sortis▪  not therefore so to his creatures, for so he should will all good to them, and actually communicate it, and so should save all. Notwithstanding God's goodness of nature he suffered man to fall; 
Bonitas D●i erga creaturas est merè voluntaria atque arbi●ria, nisi quum est aliquid in creatura quod referat Dei imaginem qua sanctus est.  but yet he was so good that he would not have suffered it, unless he could have showed as much goodness to man another way; and indeed Christ is a greater good to us by faith, than Adam's innocency could have been: but yet since that evil is come into the world, how many calamities might befall thee, did not God's goodness prevent it? that the earth swallows thee not up 'tis God's goodness. The goodness of God is so great, that no creature should suffer punishment, 
Fieri non potest ut creaturam suam non ●met in qua re fulgere videt imaginem suam, at cum aliquid est in creatura ab illa imagine abhorrens & ei repugnans, tum sapientia moderatur bonitatem. Cameron praelect. in Manh. 16. 20.  but that the justice of God doth require the same, or else some greater good may be drawn from thence. Ezek. 33. 11.  
Ob. How doth it agree with God's goodness, that it is said Psalms 18. 27. With the froward he will show himself froward?  
Sol. In the general, the meaning is, only that God's judgements shall agree with men's manners, and David shows not how God is in himself, but relatively how he is to us.  
We should 1. love God because of his goodness, 
Consectaries from God's goodness. Two things make men happy in Heaven, 1. Because they w●ll, nothing but what is good.  for it is the proper object of love. That which is the chief good aught to be the principal object of all the powers of our souls. God is the principal good. O that we could account him so, and accordingly carry ourselves toward him.  
2. Imitate him, be good as he is good, be like our Heavenly father, good to all, Rom. 12. 9 cleave to that which is good, we should still be doing or receiving of good.  
3 God's goodness will support his children in their calamities, 
2. They enjoy what they will.  Nehem. 1. 7. and arm them against poverty, and the fear of death itself. I do not fear to die (said Ambrose) because we have a good lord 
G●lat. 5. 22. Paul calls it the riches of God's goodness, Rom. ●. 4. and maketh this use of it, that it should lead us to repentance, to consider, 1. What we were originally, good, the Creator being so, the creature must needs be; and ● what we are now, unlike him.  Nec pudet vivere nec piget ●ori, quia bonum habemus Dominum.  
We are much to be blamed for slighting, despising, 
Esay 5. 25.  or neglecting him the fountain of all goodness. Man is a most loathsome creature, that hateth, and foolish that sleighteth this chief good.  
Here is a use of thankfulnsse to God's people, which enjoy the goodness of God in part here in the creature, 
Luke 6. 36.  and shall hereafter immediately and fully. God is good to all in bestowing upon them gifts of nature, of body or of mind; but he is especially good to some, whom he hath chosen to life eternal.  
We may see the great evil of sin; nothing is so opposite to this attribute of God's goodness as sin; the Devils are not evil as creatures, but as sinful.   

CHAP. XI.  
SO much in general of God's virtues. Secondly, in special, the virtues which imply not imperfection in the reasonable creature, are attributed to God. The principal of which are  
1. Bounty or graciousness, 
God's bounty. God is like a most liberal householder, which takes order that nothing in his house or about it shall want that which is necessary, further than the fault is in itself.  by which God shows favour to the creatures freely, and that either commonly or specially; 1. Commonly, when he exerciseth beneficence and liberality toward all creatures, pouring upon them plentifully all goods of nature, body, mind and fortune, so that there is nothing which tasteth not of the inexhausted fountain of his blessings and goodness. Matth. 5. 44, 45. Psal. 36. 5, 6. God's bounty is a will in him to bestow store of comfortable and beneficial things on the creature in his kind. This bounty he showed to all things in the creation, even to all Spirits, all men and all creatures, and doth in great part show still, for he opens his hand and filleth every living thing with his bounty, he gives all things richly to enjoy. 
He gives more than we ask, and before we ask. Vb●rior gratia quam precatio.   
2. Specially toward the Church, by which he bestoweth eternal life on certain men fallen by sin, and redeemed in Christ, Titus 2. 11. & 3. 4. As this is exercised toward the whole Church, so in a special manner toward some members of it, as toward Enoch, 
2 Chron. ●0. 7.  Moses, Jacob, David, Paul, and especially Abraham, 
Esay 41 8 James 2. 23.  who is therefore often called the Friend of God; he made with him and his seed a perpetual league of friendship, and he constantly kept his Laws and Statutes, John 15. 14, 15.  
God's graciousness is an essential property, whereby he is in and of himself most gracious and amiable, Psal. 145. 8. God is only gracious in and of himself, and whatsoever is amiable and gracious, is so from him.  
God's graciousness is that 
* Gratia est, qua Deus in seipso est ama●il●s, sua●que creaturae favet & benefacit, unde hoc respectu gratia Dei est favor quo creaturas suas & inprimis hemi●●es prosequitur. Wendelinus.  whereby he is truly amiable in himself, and freely bountiful unto his creatures, cherishing them tenderly without any desert of theirs, Psal. 86. 15. & 111. 5. Gen. 43. 29.  
God is gracious to all, Psal. 145. 8, 9, 10. but especially to such whom he doth respect in his well-beloved Son, Jesus Christ. Exod. 33. 19 Es●y 30. 19 Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. God's free favour is the cau●e of our salvation, and of all the means tending thereunto, Rom. 3. 24. & 5. 15, 16. Ephes. 1. 5, 6. & 2. 4. Rom. 9 16. Titus 3. 5. Heb 4. 16. Rom. 6. 23. 1 Cor. 12. 4, 9 The gospel sets forth the freeness, fullness, and the powerfulness of God's grace to his Church, therefore it is called the Gospels of the grace of God, Acts 20. 24.  
God's graciousness is firm and unchangeable, so that those which are once beloved, can never be rejected, or utterly cast off, Psal. 77. 10.  
God bestoweth, 1. Good things. 2. Freely. 3. Plentifully. Psal. 111. 4. 4. In a special manner He is gracious toward the godly.  
Love is 1. grounded often on something which may deserve it; the grace 
* Dr. Jackson▪ of Gods Attributes, l. 1. c. 14.  of God is that love of his which is altogether free 2. Grace is such a kind of love as flows from a superior to an inferior; love may be in inferiors toward their superiors▪  
We should be also liberal in our services toward God, in our prayers and good works.  
We should desire and strive to obtain the grace and favour of God. 
Consectaries of God's graciousness.  David often calleth on God to cause his face to shine upon him, and to lift up the light of his countenance upon him. The holy patriarchs often desired to find grace in the eyes of the Lord. It is better than life to him that hath it; it is the most satisfying content in the world, to have the soul firmly settled in the apprehension of God's goodness to him in Christ. It will comfort and establish the soul in the want of all outward things, in the very hour of death. 2. It is attainable: those that seek God's face shall find him.  
Means of purchasing God's favour.  
1. Take notice that your sins have worthily deprived you of his favour, and press these thoughts upon you till you feel your misery; meditate on the law, to show you your cursedness.  
2. Consider of the gracious promises of the Gospel, and see the grace of God in Christ. His grace was exce●ding abundant, saith the Apostle.  
3. Confess and bewail your sins, with a full purpose of amendment, and cry to God for grace in Christ.  
This stays our hearts when we apprehend our own unworthiness; 
Psalm 103. 8 9  God is gracious and shows mercy to the undeserving, 
1 Pet. 5. 16.  the ill deserving. 2. We should acknowledge that all grace in us doth come from him the fountain of grace, 
Nehe. 9 17, 31.  and we should go boldly to the Throne of grace, 
Rom. 5. 20, 21.  and beg grace of him for ourselves and others, Heb 4. 16. Paul in all his Epistles saith, grace be unto you. We should take heed of encouraging ourselves in s●nne, because God is gracious; this is to turn God's grace into wantonness. We should frequent the Ordinances, where God is graciously present, and ready to bestow all his graces on us; the word begets grace, prayer increaseth it, and the Sacraments seal it.  
It refutes 1. the Papists, 
Ephes. 2. 9 2 Tim. l. 9  which boast of their own merits; By the grace of God I am that I am, 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved, 
B●na mea 〈◊〉. Aug. l. 10. confess. c. 4. Every one is born with a Pope in his belly, men had rather be saved by something of their own then be beholding to Christ for salvation. Ignorant people say, they hope to be ●aved by their good deeds and meaning.  Ephes. 2. 8. They distinguish grace into that which is gratis data freely given, as the work of miracles, the gift of prophesying, and that which is gratum faciens making us accepted, as faith and love are graces making us accepted; but the grace which maketh us accepted is freely given, therefore they are not opposite members. 2. The Arminians (the patrons of man's free will, and enemies of Gods free grace) who say that a man may so far improve naturals as to merit grace, and that God gives effectually grace to the wicked which 
* Dr. Twisse in a Manuscript.  shall never be saved, to Judas as well as Paul. How is that effectual, which moving men unto faith and repentance, doth never bring them to one nor other? it seems these Remonstrants never learned this Lesson, A●minio praeceptore; for he defines effectual grace to be that quae sortitur effectum, which obtains the effect. 
In Johannem tract. 81.  They say that a man without God's grace may keep all God's Commandments, whereas Christ saith not (as Augustine notes) John 15. 5. without me you can do little, but without me you can do nothing. Haec recitasso est refutasse.  
It comforts us against sin, and fear of eternal death, Rom. 5. 20, 21. Paul and Silas sung in prison.  
We ought to love and reverence God above all; and return praise to him for his free goodness; gracious and amiable men win love and reverence from others. Some Divines think David is called a man after Gods own heart, especially for his frequent praising of God in the Psalms. We should learn contentation and patience also under God's hand, and to bear losses quietly in these times, since all that we have we received freely from God. This was Jobs argument, The Lord hath given, and the Lord hath taken, though he was plundered by the Chaldeans and the Sabeans.  
2. Mercy, which is as it were a sense of another's misery, with a prompt and ready inclination of the will to help the creatures freely in their miseries. 
Exod. 33. 19 & 34. 6.  This affection God challengeth as proper to himself, and glories in it. Heroic and Noble Spirits are most gentle and merciful; 
Psalm 103. ●.  cruelty is a sign of a weak and base mind. This merciful nature of God although it principally appear toward man, as appears by the Laws given concerning orphans, 
Exod. 22. 22. Esay 30. 18. Lament. 3. 22. Titus 3. 5. Exod. 34. 6, 7. Ephes. 2. 4. Rom. 4. 19 & 11. 30, 31.  widows, strangers, poor, and others oppressed with any calamity, yet his mercy is exercised also toward the bruit beasts, Deut. 22. 4, 6, 7. Exo. 23. 5. 11. 12.  
Mercy is a disposition toward the creature considered as sinful and miserable by his sin.  
It is a readiness to take a fit course for the helping of the miserable, or it is an Attribute in God 
* Misericordia est, qua propensus est Deus ad succurrendum su●● creaturis in aliqua miseria constitutis, iisque re ipsa succurrit. Wendelinus.  whereby the Lord of his free love is ready to succour those that be in misery, Judges 2. 18. & 10. 26. He is called the father of mercies, 2 Cor. 1. 3. said to be abundant in mercy, 1 Pet. 1. 3. rich in mercy, Ephes. 2. 4. He hath a multitude of mercies, Psal. 51. 1. is said to be of tender mercy, Luke 1. 58. to have bowels of mercy, Psalmxs 40. 12. God's mercy in Scripture usually hath some epithet: Matchless, Jer. 3. 1. Great, Nehem. 13. 22. Everlasting, Psal. 25. 6. Luke 1. 50. Free, Ephes. 2.  
God's mercy to his Church shines in these things, 
The Scripture hath three notable words to express the fullness of God's mercy in Christ, Ephes. 2. 7. Rom. 5. 20. 1 Tim. 1. 14. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon God's mercy.  1. In passing by her infirmities, Exod. 34. 7. 2. In accepting her endeavours. 3. In correcting, 1. sparingly. 2. unwillingly. 4. In providing all things needful for it.  
Mercy in God is not any passion or quality as it is in men, 
Luke 1. 50. 54. Psalm 48. 2, 3. & 89. 28.  but it is the very divine essence itself, and therefore 
* Ephes. ●▪ 4. 1 Pet. 1. 3.  perpetual and infinite, such as no tongue can express.  
Mercy in God and in us differ.  
1. It is in him essentially, in us as a quality.  
2. In him primarily, 
Mercy and compassion d●ffer only in the ex●rinsecall denominations taken from different objects. Compassion is good will toward othe●s provoked from notice of their misery; mercy is an excess of bounty not estranged from ill deserves in distress.  in us secondarily.  
God's mercy is the cause of all mercy, it is without motive or worth in us, natural, free, Rom. 9 18. boundless, extends to a man's soul, body, this life, the next; to a man and his posterity, Exod. 34 6, 7. it is above all his works, Psal. 145. 9 it is beyond his promise, and our expectation.  
Reasons.  
1. Whatsoever good and commendable thing is to be found in the creature, 
That God hath mercy in h●m.  that must needs be found eminently and excellently in the Creator, from whom it is derived to the creature; and who could not derive it t● the creature, if he had it not more perfectly in himself. Now mercy is to be found in all good men, and it is a lovely and commendable thing in them, such as begets good will and liking towards them; therefore it is much more fully in God.  
2. He hath great mercy in him; if God be merciful at all, he must needs be merciful in great measure, 
He is ready to forgive more sins th●n we can imagine.  yea above all measure, beyond all degrees, in all perfection; for the essence of God is infinite, and his wisdom, power, and mercy are infinite.  
There is a mercy of God which extends to all his creatures, Psal. 145. 9 Luke 6. 35. 
Luke 6. 11.  God is merciful unto all men, but especially to some 
* Exod. 20. 6. The mercy of God which reacheth to the pardon of sin, is peculiar to the Catholic Church.  men whom he hath chosen unto himself.  
The special mercy of God is offered unto all within the Church, Ezech. 16. 6. Acts 13. 40. but is bestowed only upon some, viz. such as receive Christ, John 1. 11, 12.  
This life is the time of mercy, wherein we obtain pardon for sin; after this life there is no remission or place for repentance.  
All blessings Spiritual and Corporeal are the effects of God's mercy. 
Esay 33. 24. Luk● 16. 24, ●5 Titus 3. 5. Luke 1. 77, 78. Lament. 3. 2●.  Common blessings of his general mercy, special blessings of his special mercy.  
The effects of Gods special mercy, are  
1. The giving of Christ for us. 2. His Word. 3. Justification. 4. Sanctification. 5. giving his Spirit for a comforter in our griefs and afflictions, I●hn 14. 16. 6. The Sacraments.  
Mercy must accord with wisdom, 
On what terms God will show mercy.  justice, and truth; therefore those that stoop to justice by acknowledging their offence, and worthiness to be punished for it, and are sorry they have so offended, and resolve to offend so no more, and earnestly also implore God's mercy, shall partake of it. The Lord is plenteous in mercy to all which call upon him, and the Lords delight is in them which fear him, and hope in his mercy. Judge yourselves, and you shall not be judged; humble yourselves under the hand of God, 
2 To whom he will show mercy.  and he will exalt you. On these terms he will show mercy universally to all, which submit to him thus, and seek to him for mercy, without any exception of person, fault, time.  
Quest. Whether mercy and justice be equal in God, and how can he be most just and most merciful?  
Answ. Mercy and Justice may be considered ad intra, as they are essential properties in God, and so he is equally just as well as merciful. 2. Ad extra, as he puts himself forth into the outward exercise of mercy and punishment. In this latter sense, we must distinguish between this present time, where mercy triumphs against judgement, 
E●si omnes h●m●nes Deus damnaret un● excepto, tame● adhuc major esset misericordia quam judicium, nimirum quia nullum 〈◊〉 judicii divini effectum ●isi propter merita eorum qui damnantu●: at miseric●rdia nulla invenit merita. Chamier. 〈◊〉 3. lib. 7. c. 8. Misericordia & justitia Dei in se & quatenu● in Deo sunt, pares sunt; respectu effect●rum & objectorum major est miseri●ordia. Wendelinus.  Jam. 2. 13. and the day of judgement, that is a time of justice and retribution to the wicked, and so David speaking of this present time, saith, All thy ways are mercy and truth, Psalm 25. and that of the Schools is true, remunerat ultra condignum, punit infra.  
God's justice and mercy are both infinite and equal in him, only in regard of man there is an inequality. For God may be said to be more merciful unto them that are saved then just to them that are damned; for the just cause of damnation is in man, but of salvation is wholly from God. In himself and originally they are both equal, and so are all his attributes; but in respect of the exercise and expression upon his creatures and abroad in the world, there is some difference. Mr Bolton on Prov. 18. 14.  
1. We should believe this point, labour to be fully persuaded in our hearts that God's mercies are great and many; he hath preventing mercies; how many sins hath he preserved thee from? 2. sparing mercies, Lam. 3. 22. behold God's severity towards others, and mercy toward thee; 3. renewing mercies; 4. pardoning mercies. He is willing and ready to help us out of misery. Therefore we should praise him for this attribute; how excellent and desirable a thing is mercy, therefore give him the glory of his mercy.  
2. It is full of comfort to a child of God, he need not be dismayed with any thing, not his imperfections; since the devil himself cannot hurt him: for God is more merciful to help him then the devil can be malicious to hurt him.  
3. We should be encouraged to seek to him for mercy, seeing there is so great store of it in him. There is an infiniteness of mercy in God, so that what ever my sins have been, if now I will turn he will accept me; 
Matth. 18. 30.  if I strive to turn he will enable me; Therefore I will now run to him 
* The Papists s●ek● to the Virgin Mary, and other Saints, Maria mater gra●iae, mater miserioo●diae, Tu nos ab host besiege & horâ mortis suscipe.  for mercy, I will fall down before the Throne of justice, and confess I have deserved wrath, and nothing but wrath, but will cry to him for mercy.  
4. Those that have and do seek, should give him the glory of his mercy, and take comfort themselves in the confident hope of finding mercy. Praise him for his mercy to others, and he will give thee some comfortable hope of finding it thyself. 
Psalm 106. 3. Luke 1. 46, 50.   
5. We should be merciful like God to ourselves and brethren, 
Luke. 6. 36.  their souls and bodies, imitate his mercy; be you merciful to the afflicted and distressed, show mercy freely and constantly, and then we shall obtain mercy, Matth. 5. 7.  
6. We should labour to be qualified for mercy.  
1. Confess our sins and forsake them, Prov. 28. 13.  
2. Fear God, his mercy is on them that fear him, Luke 1. 50. Psal. 103. 11, 17, 18.  
3. Love God, He shows mercy to them that love him, Exod. 20. 6.  
4. Trust in God, than mercy shall compass us, Psal. 32. 10.  
5. Think on good things, than we shall have mercy, Prov. 14. 22.  
6. Keep close to the rule of God's Word. Gal. 6 16.   

CHAP. XII.  
AThird virtue in God is Justice, by which God in all things wills that which is just; or it is the Attribute whereby 
* Justiti● est ●ua De●● in se justus est, & extra se constanti voluntate suum cuique ●ribuit. Wen●●linus.  God is just in and of himself, and exerciseth justice toward all creatures, and giveth every one his due, Esay 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6, 7. 1 Pet. 1. 17. 2 Thess. 1. 6, 7. 2 Tim. 4. 8. 1 John 1. 9 & 2. 29. Justice in man is a settled will to do right in every thing to every person, so God hath a settled will to do right. Shall not the Judge of all the world do right? 
Genes. 18. 25.  and are not my ways equal? God styles himself by this title, and gives himself this Attribute Zep●. 3. 5.  
God's justice is twofold.  
1. Disposing, 
Justitia disp●nens, qua Deu● univ●rsa & ●ingula jus●●o ordine disp●●it & gu●ernat.  by which as a most free Lord and supreme Monarch of all he disposeth all things in his actions according to the rule of equity, and imposeth most just Laws upon his creatures, commanding and forbidding only that which is fit for them in right reason to do and forbear.  
2. Distributive, 
Deut. 32. 4. Psalm 11. 7. & 48. 11. & 145. 17.  which renders to every one according to his work without respect of persons. Psal. 62. 12. Ilb 34. 11, 19 Prov. 24. 12. Jerem. 32. 19 Ezek. 7. 27. Matth. 16. 27. Deut. 16. 17. 
1 Pet. 1. 17. Rom. 2. from th● 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12.  2 Chron. 19 7. Acts 10. 34. Ephes. 6. 9 Gal. 2. 6. and this distributive justice is also twofold, praemii, & paenae, of reward and punishment.  
1. Of reward, when God bountifully rewards the obedience of the creature with a free reward, 2 Thess. 1. 5, 7. Matth. 10. 41, 42. Mark 9 41. 
Justitia Distribuens est gratiae v●l irae: illa ●st 〈◊〉 v●●untas praestandi promiss●s is●a volunt●● implendi comminati●nes, Wendelinus. Matth. 19 29. God assigns fit rewards for well and evil doing.  God bestows this reward not only on the godly, both by heaping divers mercies on them in this life, and by the fullness of glory and felicity in the life to come, but also on the wicked, whose moral actions he rewards with temporary rewards in this world, as the obedience of Jehu, the repentance of Ahab.  
2. Of punishment, by which he appointeth to the delinquent creature the equal punishment of eternal death for the least sin, Gen. 2. 17. Rom. 6. 23 which death is begun in this life, in divers kinds of miseries and punishments, which for the most part are proportionable to their sins, Genes. 3. 17. & 20. 18. but is perfected in the life to come, when the full wrath of God is poured upon it, 
Rom. 1. 18.  John 3. 36. 2 Thess. 1. 6.  
This justice is so essential 
* God's justice is not a quality or accident in him, but his very nature, essential to him.  to God, immutable, and (as I may so speak) inexorable, that he cannot remit the creatures sin, nor free them from punishment, unless his justice be satisfied; God can not dispense against himself, because sins do hurt the inward virtue of God, and the rule of righteousness, the integrity therefore and perfection of God can not stand, 
A man may be a man and yet be unjust; but God can not be God, and be unjust.  if he satisfy not that; yet through his bounty and goodness he hath found out a way by which due satisfaction may be given thereunto, viz. by Christ, who hath borne a punishment equivalent to our sins, for us.  
The Scripture proves the justice of God,  
1. Affirmatively, when it calls him just, a revenger, holy, right, and extols his justice, Exod. 9 27. Psal. 11. 7. Jerem. 12. 1.  
2. Negatively, when it removes from him injustice and iniquity, 
Geth. loc. commun.  respect of persons, and receiving of gifts, and also all the causes and effects of injustice, Deut. 32. 4. & 10. 17. Dan. 9 14. Job 8. 3.  
3 Affectively, when it Attributes to him zeal, anger, fury, Exod. 20. 5. & 32. 10. Num. 11. 10. which are not in God such passions as they be in us, but an act of the immutable justice.  
4 Symbolically, when it calls him a consuming fire, Deut. 4, 24. compares him to an angry Lion, an armed Soldier. Esay 38. 13.  
5 Effectively, when it affirms that he renders to every one according to his works, 1 Sam. 26. 23.  
God's justice comprehends his righteousness and truth; he is just in words and deeds.  
God's justice 
* The righteousness of God is taken divers wa●es in Scripture, sometimes for the essential Attribute of G●d, sometimes for the righteousness of faith, which is called the righteousness of God, because it is such a righteousness as God doth approve, of and with which we may appeal boldly in his presence; again, righteousness is taken for his truth and faithfulness in promises. David prays God to do good to him for his righteousness, he means his faithfulness in his promises. See Mr Bu●●howes on Matth. 5. 6.  is considered four ways.  
1 As he is free Lord of all, and so his decrees are just, Rom. 9 13, 14.  
2 As he is God of all, and so the common works of preserving both the good and bad are just, 1 Tim. 4. 14. Matth. 5. 45.  
3 As a Father in Christ, and so he is just in performing his promises, and infusing his grace, and in bestowing the justice of his Son, 1 John 1. 5.  
4 As Judge of all the world, and so his justice is not only distributive but corrective.  
His justice is,  
1 Impartial; he will not spare  
1 Multitudes, all Sodom and Gomorrha, and the old world perished.  
2 Great ones, the excellency or greatness of any creature will not exempt it from punishment; the Angels and Adam fell, he spared not the Angels but threw them into hell. Adam was cast out of Paradise for one sin.  
3 Nearness; the Jews, God's people formerly, are now cast off; Moses and David were punished.  
2 General, it extends to a man's posterity; God will visit the iniquity of fathers upon their children.  
3 Inexorable, no sinners can escape unpunished; the sins of the godly are punished in their surety Christ, and they are afflicted in this life. God is justice itself, justice is essential to him, his will is the rule of justice, a thing is just because he willeth it, and not he willeth it because its just. He will right the wrongs of his children, 2 Thess. 1. 6, 7, 8. He can not be corrupted nor bribed.  
God's justice comprehendeth two things under it.  
1 Equity, in that he directs men equally and requites them equally, commanding all and only good things, such as they in reason ought to do, promising and threatening fit and due recompenses of their obedience and disobedince.  
2 Truth, whereby he declareth nothing to them but as the thing is, and fidelity whereby he fulfilleth all that he hath spoken.  
The Arminians urge, how can God in justice command a man by his word the performance of that which cannot be done by him without the inward help of the Spirit, and yet in the mean time God denies this inward grace unto him?  
God may without blemish to his justice command man to perform his duty, although he have now no strength to do it, because once he had strength, and he hath now lost it.  
It reproves such as live in sin, 
Consectaries from God's justice.  Exod. 34. 17. Psalm 5. 5. Gal. 6. 6. if God be merciful that he may be feared, much more is he just that he may be feared. 2. We must take heed of justifying the wicked; we should be just in our actions to man, in buying and selling, in rewarding and punishing, Magistrates, Ministers, Masters, Parents should be just. We should not murmur at Gods disposing justice in making us poor, 
● Chron. 2. 5. Nehem. 9 33. Psal. 119. 137. Dan. 9 7. Rom. 3. 16.  and should yield to his directing justice, obeying his Commandments seem they never so unreasonable. We should get Christ's righteousness to satisfy God's justice for us, and to justify us.  
The consideration of God's justice should affright us from hypocrisy, sinning in secret, keeping bosom sins. It ministers comfort to the godly, who are wronged by the wicked, they shall have an upright and just Judge, who will uphold them in a good cause, Psalm 33. 24.  
It may serve to exhort us to glorify God's justice, both in fulfilling of his promises, and punishing wicked men, Psal. 7. 18. & 51. 15. 
Rev. 19 1.   
4 God is True.  
Truth or veracity is, by which God is true as in himself, so in his sayings and deeds. 
John 14. 6. God is aet●rna veritas & vera aetern●as.  He revealeth himself to his creature such a one as indeed he is.  
Real truth, or the truth of things, is a property of them by which they are the same indeed which they seem. 
If God (said one) were to be corporeal, he would have light for his body, and truth for his soul, Truth is originally from God, the first Ide●, rule, or standard of truth is Gods will, which is veritas Dei. Whereby he is what he is, essentially, simply, immutably: by which he wils all things to be what indeed they are, and knows them to be such as they are most certainly. Veritas rei, entitatis, whereby things are such as God would have them to be, and so are true and good.  It is an agreement betwixt the being and appearance of things. It is double, 1. Essential, or of the very substance of things. 2. Accidental, of the qualities and actions of things; and this, as it is referred to the reasonable creature (for such truth can be no where but in it) is inward and outward according as the actions are.  
Inward truth of understanding is an agreement betwixt its conceit of things, and the things themselves, contrary whereto is error, or misjudging, and of the will contrary to hypocrisy and dissimulation.  
Outward, 1. of word which is Logical when I speak as the thing is; moral when I speak as I conceive the thing to be; and also in the matter of promises, when I mean as I say, and hold still that meaning till I have actually made good my words.  
2 Of deeds, when they are such in the intention and meaning of my mind, as in the outward pretence, and are agreeable to the promises I have made.  
God is true in all these respects.  
1. His essence is real and true, he is a God indeed, not in imagination alone; the Scripture calls God the true God; to know thee, saith our Saviour Christ, the only true God, and whom thou hast sent, Jesus Christ. He is the true God, not a bare conceit of our own head, or fiction. He hath not an imaginary and counterfeit, but a very real being; he is indeed such he saith he is; 
An Idol is nothing in the world.  for that which gives being to other things, must needs itself be in very deed. The other supposed Gods alone in name and in fancy of the worshippers, ●ut he is.  
2 He hath a true, not an erroneous conceit of things, lie knows all things most exactly; he is indeed a willer of true goodness.  
3 He speaks nothing but as the thing is, and as he doth conceive it. 
Matth 24. 35.  He means what he promiseth, and doth what he means, 
John 17. 17.  the Lord dissembleth not with men. He is true in his Word, 
Which truth of God in his promises may be referred to justice, because it is just to perform what thou hast promised.  and his whole Word, whether narrations, promises, threats, visions, or predictions; what he telleth it is as he telleth it; what he promiseth or threateneth to do, he intendeth, and will perform, Psalm 89. 33, 34. Deut. 7. 9 2. Cor. 1. 20. Promissa tua sunt; & suis falli timeat, cum promittit veritas? Aug. Confes●. l. 12. c. 1.  
4 God is true in his works, they are not done counterfeitly, 
2 Tim. 4. 8.  as those of the Devil, but truly, Psalm 145. 17. Revel. 15. 3.  
The Scripture proves the truth of God, 1. essentially, when it affirms God to be true in his works, Deut. 32. 4. Psalm 25. 10. Revel. 15. 3. & 16. 7. 2 In his words, which is proved both affirmatively, John 17. 17. 2 Sam. 7. 28. and negatively, Num. 23. 19 1 Sam. 15. 29. Heb. 6. 18.  
Reas. 1. All lying and fashood ariseth from weakness 
* If I speak falsehood out of error and mistake, I am weak; if wilfully, I am wicked. If I keep not promise, it is either because I cannot, and then I am weak: or will not, than I am wicked; therefore God cannot possibly lie. 1 Kings 22. 23. Ezek. 14. 9  and imperfection or wickedness, neither of which is in God, seeing to be God is to be perfect and absolute. He is the Lord God of truth, Psalm 34. 5. his son is truth, John 14. 6. his holy Spirit, the Spirit of truth, John 17. 6. the Gospel is the word of truth, Col. 1. 5. God is the chief and first truth, the Author of truth, truth is in him essentially and immutably, Psalm 100 5. only true, Rom. 3. 4. This distinguisheth him from false Gods, 2 Chron. 15. 3. John 17. 3. God is worthy to be trusted, honoured, and esteemed, ergo most true. Where it is said, God seduced the Prophets, it is not so understood, as if God inspired a false prophecy and an error, but that he delivered them to the devil to be seduced.  
1. It serves to reprove the wicked, 
Consectaries from God's truth.  who believe not threats; and the weak Christians who in temptations and desertions doubt of promises.  
2 It exhorts us to desire the manifesting of this truth, Psalm 43. 3. we should be true like God, Zach 8. 16. in our words and deeds, 
Ephes. 4. 25.  keep our vows with God, and promises with men. God loves truth, as in himself, so in his creatures; but abhors dissimulation and hypocrisy, Prov. 12. 22.  
The true Church is the pillar of truth, God's Word the word of truth, Psalm 19 9 We should therefore believe God's Word, and depend upon his promise, seem it never so unlikely or impossible, 
Heb. 20. 23.  give him the glory of his truth; he that believeth setteth to his Seal that God is true, he that believeth not maketh God a liar. Will you receive the testimony of men, and will you not much more receive the testimony of God? He that believeth God's promises, will surely do the things to which the Lord by promises encourageth him. He that believes the threats will forbear the thing which God by his threats seeks to deter him from.  
This is matter of solid comfort for all the true children of God, if he be faithful they must be happy.  
Truth is that virtue of the will by which it is moved to goodness for God's sake, when the thing moving us to be good, is God's Commandment, and the end whereat we aim is the glorifying and pleasing of God, than we serve God in truth.  
5. God is Faithful. 1 Cor. 19 18. Rev. 19 11.  
First, in himself, by an uncreated faithfulness.  
Secondly, in his decrees. Esay 14. 24, 27.  
Thirdly, in all his ways and works. Psal. 145. 17.  

1 Of creation, 1 Pet. 4. ult.  
2 Of Redemption, Heb. 2. 17.  
3 Of Justification, John 1. 19  
4 Of protection and preservation of his Church, Rev. 19 11.   
Fourthly, in all his words and speeches.  

1 His Commandments are the rule of truth and faithfulness to us, Psal. 19 9  
2 His predictions are all faithfully accomplished many thousand years after, as Christ's incarnation in the fullness of time, so Gen. 49. 10.  
3 His menaces are most faithful.  
4 His promises, Exod. 12. 41. Heb. 10. 23.   
There is a difference between faithfulness in the Creator and in the creature.  

1 This is the ocean and full fountain from whence all faithfulness and truth in men and Angels issue.  
2 This is the rule and measure of that, and the nearer it comes to this, the more complete it is.  
3 It is unchangeable in him; the Angels that fell were faithful, but soon changed, so Adam.  
4 It is in God in most high perfection.   
Reasons.  

1 Because of his most just and righteous nature, whose most righteous will is the rule of all his ways, Psal. 145. 17.  
2 He is most perfect and unchangeable in perfection.  
3 Because of his most pure and holy affection.  
4 There is no imperfection in him to hinder his faithfulness.   
God's faithfulness is the ground of all true Religion.  
1 We must ground all the doctrine of faith, all the Articles of faith, all our judgement and opinion in matters of faith upon this faithfulness of God, and this by holding fast all the faithful word, Titus 1. 9 Rom. 3. 4.  
2 All our obedience of faith must be grounded on this, John 3. 33. Heb. 11. 11. & 10. 23. Zeph. 3. 5. Heb. 6. 30.  
3 All our prayers of faith must be grounded on God's faithfulness, Dan. 9 16. 1 John 1. 9 1 Pet. 4. 19, 31. Psalm 1. 5.  
4 All sound profession of faith must be grounded on this, Gen. 17. 1. Psal. 91. 4.  
5 All true perseverance in the faith, 1 Cor. 1. 8. & 10. 13. Psalm 91. 4.  
We must be faithful:  

1 To God, 
Consectaries from God's faithfulness.  by being faithful in his Covenant, as the Psalmist speaketh.  
2 To men for God's sake in our several places, in friendship as David and Jonathan.   
Moses and Christ were faithful, the Apostle saith in Stewards it is required that they be found faithful, 
Heb. ●. 15.  1 Cor. 4. 1. Titus 2. 10. 
Heb. 3. 5.  1 Cor. 4. 10. Ephes. 6. 21. Col. 4. 7, 9 1 Sam. 3. 20. 2 Sam. 2. 35. Nebem. 13. 13. 1 Tim. 3. 11. Faithfulness is required and commended in all sorts of men.  
Reasons.  
The welfare and prosperity of all estates dependeth upon man's fidelity and faithfulness, it will be impossible for any good to be done amongst men if each in his person and place be not faithful; this therefore is required of all men.  
Faithfulness is that virtue by which a man is careful to perform constantly and in truth all those duties to which either his place or promise, 
What faithfulness is.  or both, do bind him. Or, it is that virtue by which a man is as good as his word, when one doth speak good, and is indeed as good as in speech, this is faithfulness. It hath two parts: 1. the agreement of his meaning with his words at the time that he speaketh, when he purposeth to do according as he speaketh. 2 The agreement of his actions with his words and meaning, when he continues constant in his purpose till he have done what in him lies to effect it; as it is said of B●az, that when he had said the thing, he would not be quiet until he had brought it to pass. A promise is the proper subject of faithfulness, in the well making and welkeeping of that standeth fidelity.   

CHAP. XIII.  
GOd is Patient, 
Nahum. 1. 3. Esay 30. 18.  Psalm 103. 8. Job 2. 17. God's patience is that whereby he bears the reproach of sinners and defers their punishment; or it is the most bountiful will of God 
* Patientia est, qua ita iram suam moderatu● Deus erga creaturas, ut vel poenas differat, vel iram un●●●mento non effundat. Wendelinus. , whereby he doth long bear with sin which he hateth, sparing sinners, not minding their destruction, but that he might bring them to repentance.  
This is aggravated  
1 In that sin is an infinite injury offered to him, therefore in the Lord's Prayer it is called a Trespass.  
2 He is is infinitely affected 
* God is sensible of the wrong offered to him, and provoked to wrath thereby. 2 Pet. 3. 13. he not only restrains his anger, but gives them time to repent.  with this; hence in the Scripture he is said to be grieved with our sins, to be wearied, as a cart full of sheaves; 
A learned Divine saith, if but any tender hearted man should sit one hou●e in the Throne of God Almighty and look down upon the earth as God doth continually, and see what abominations are done in that hour, he would undoubtedly in the next set all the world on fire. Mr. Bol●●n.  he is said to hate sin, for although he be such a perfect God that none of our sins can hurt him, yet because he is a holy and just God, he can not but infinitely distaste sinners.  
3 He can be revenged immediately if he please; men many times are patient perforce, they would be revenged, but they know not how to compass it. He apprehends at the same time what he hath done for us, and withal our unthankfulness, unkindness, and yet he endured Cain, S●ul, Judas a long time.  
4 He beholds the universality of sin, all men injure him, the heathens are given to Idolatry, blasphemy among Christians, the prophaner sort are full of oaths, adulteries, the better negligent, lazy, cold.  
5 God not only not punisheth, but still continues his benefits; the old drunkard is still alive.  
6 He sets up a Ministry to invite us to come in, and we have that many years; Forty years long was I grieved with this generation.  
7 In Christ patience was visible, 
Matth. 26. 39  there was living patience.  
8 He afflicts lightly and mercifully to win us; he makes thee sick and poor, to see if it will make thee leave thy sinning.  
7 God is Long-suffering, 
This is in effect the same with Patience.  Exod. 34. 6.  
It is that whereby he expecteth and waiteth a long time for repentance; or it is the most bountiful will of God not suffering his displeasure suddenly to rise against his creatures offending, 
Num. 14. 18.  to be avenged of them, 
Nehem. 9 17.  but he doth warn them before hand, 
2 Pet. 3. 9 15, 20.  lightly correct and seek to turn them unto him. Christ endured Judas till the last.  
Long-suffering is a dilation of revenge though we be provoked. 
Longanimity is toward them of whom we can, patience toward them of whom we can not be revenged.  It is a further degree of patience, patience lengthened out further, Rom. 9 22.  
God endures to wonderment, above measure, beyond all expectation.  
Reas. 1 That men might not despair, 1 Tim. 6. 16. 2 For his glory. 3 From his love▪ a husband will forbear his wife. 4 To leave men without excuse, Gen. 6. 3. & 15. 16. 1 Pet. 3. 20. God cannot properly suffer, for all things are active in him.  
It denounceth a woe to all those who despise and abuse the riches of God's patience to us, 
Consectaries from God's patience and long suffering.  the Apostle calls it treasuring up wrath, that is, as a man lays up something every day till at last he get a great sum, so thou addest still to thy damnation; God will so much more severely damn thee, by how much he hath dealt more kindly with thee.  
We should glorify God for sparing us so long, and waiting for our repentance; 
Posse & noll● nobile.  we should be like him, slow to anger, patient, not easily provoked, Rom. 15. 4. Magistrates, Ministers, and all must be like God, wait for repentance, Eccles. 8. 11.  
It reproves them that hence take liberty to sin, (patience abused turns into fury) and are the worse for God's forbearance, Matth. 24. 48. Luke 12. 45.  
Christian patience is that grace of God whereby a man is enabled through conscience of his duty to God, 
What patience is.  to bear what evils God shall lay on him, 
It is a grace of the sanctifying Spirit of God whereby the soul doth freely submit to the will of God in bearing its own burden without inordinate sorrow or fretting discontent.  and to wait for the promises not yet performed, that is the fruit of faith and hope.  
As by faith we enjoy God, and by love we enjoy our neighbour, so by patience we enjoy ourselves, saith a Father.  
We had need of patience that our faith may be lively, and our hope continue to the end. Without patience we can not worship God, believe in him, love him, pray, hold out, deny ourselves, suffer losses, bear reproaches. God will exercise us with many trials, defer the bestowing of good things, therefore we have need of patience.  
There is a threefold patience, 1 In working, to be able to go through the difficulties which clog holy duties. 2 In waiting, 
Patience is 1. Commanded Luke 21. 19 Jam 5. 7. 2 It is commended to us by special examp●e●. 1 Of Christ, Heb. 12. 2. Rev. 1. 9 2 Of all the Saints, 1 Pet, 2. 20, 21. James 5. 10.  to wait God's time in fulfilling the promises, Hab. 2. 3. 3 In suffering, when we quietly submit to the will of God In bearing our own burden, 10 Levit. 3.  
A Christian in these suffering times may write this as his Motto, 
Periissem nisi periissem.  Sat miser, qui miser esse potest. Let him be miserable that can be miserable, 2 Cor. 4. 8, 9 & 6. 10.  
8 God is Holy, the Holy one, Job 6. 10. He is called the holy one of Israel, 
There is a twofold holiness; 1 Original, absolute, and essential, in God, which is the incommunicable eminency of the divine Majesty, exalted above all, and divided from all other eminences whatsoever. For that which a man taketh to be, and makes an account of as his God, (whether it be such indeed or by him fancied only) he ascribes unto it, in so doing, a condition of eminency above and distinct from all other eminencies whatsoever, that is of Holiness, Psal. 49. 18. Esay 17. 7. Habak. 1. 12. 2 Derived or relative in the things which are his, properly called Sacra holy things. Mede on Matth. 6. 9  Esay 41. 20. & 43. 14. that is, Israel's most eminently and incommunicable one, or his God. The holy one of Jacob Esay 49. 23. Holy is his name, Luke 1. 49. I the Lord am holy, and be you holy as I am holy, Psalm 99  
Holiness in the general nature of it is the moral goodness of a thing.  
Holiness in man is that virtue whereby he giveth and yieldeth himself to God, in doing all for and to Him, in regard of which, the actions he doth are acceptable to God.  
God's holiness is that excellency of his nature, by which he gives himself (as I may say) unto himself, doing all for himself, and in all, and by all, and above all, aiming at his own pleasure and glory; or it is the purity of his nature, and his abhorring of evil, Exod. 34. 30. Revel. 15. 4. He is holy without iniquity, Psalm 5. 5, 6. & 145. 17. 1 Sam. 2. 2. Hab. 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holiness, Psalm 89. 35. Amos 4. 2. that is, by himself.  
Holiness is in God, essentially and originally, 1 Sam. 2. 2. he is the Author of all holiness; all the holiness in Saints or Angels comes from God, and is a quality in the creature. He is holy of himself, men and Angels are sanctified by him; his holiness is a substance, in men it is an accident. The essence of many Angels continues, though their holiness be lost; most men never had holiness, and the man would remain, though his holiness were lost.  
2 Holiness is in him without measure, in the highest degree, man's may be limited, it is in him immutable and infinite like himself, and cannot be lessened or augmented.  
3 He is holy formally and subjectively, holiness is a conformity to the will of God; how holy then must he needs be when his nature and will are all one?  
4 Objectively he is the object of all holnesse, 
Our holiness is terminated in him.  for there is no holiness but what hath him for the object.  
5 Exemplarly, 
Exod. 28. 36.  Be ye holy as I am holy, so Christ bids us learn of him for he was meek and humble.  
God is holy in Heaven, holy in earth, holy in hell itself, holy in glorifying Angels, holy in justifying men, holy in punishing devils, holy in his Nature, Word, Works, Glorious in holiness, Exod. 15.  
Reasons of God's holiness. 
Why God must be holy. God hath manifested his holiness, 1. In his word, his precepts.   
1 This is the foundation of all his other excellencies; for if he were not thus taken up with himself, he could not be perfect in wisdom, power, justice, mercy, neither could he carry himself to the creature as were fit, if he did not first carry himself to himself as were fit. If a King do not duly regard himself in his royal authority, 
2 By instituting the Sabbath to be kept holy. Esay 58. 3.  he can never duly govern his subjects.  
2 Else he could not be perfectly happy; whatsoever thing looks to somewhat without itself, to make it be well and contented, and enjoy itself, 
3 By causing a holy Tabernacle and Temple to be erected wherein were all holy things.  that is but imperfectly happy, because not happy without another. That alone is capable of perfect blessedness which hath all things in and of itself, without respect to any other thing, by which it enjoys itself. 
4 By instituting holy Priests. 5 By inflicting his judgements on those which profane holy things, 2 Sam. 6. 7. & 1 Sam. 6. 19, 20.   
God is holy in these particulars:  
1 In his will; whatsoever God wils is holy, whether it be his secret will and purpose, or his revealed will and word.  
2 In all his works, Ephes. 1. He hath predestinated us to be holy, this is the end of all his graces to make us like himself; 
God's Word will make holy persons and families.  this is likewise the end of his Ordinances, his Word and Sacraments are to make us holy, so his works of justice, Christ's death.  
3 In his Laws and Commandments, Psalms 19 His Commandments are just and right, and require holiness of heart, not suffering the least sinful motion, Thou shalt not covet.  
Holiness is the beauty of all God's Attributes, without which his Wisdom would be but subtlety, 
Mr. Scudder.  his Justice cruelty, his Sovereignty tyranny, his mercy foolish pity.  
This distinguisheth him from all Heathen gods which were wicked, 
Holiness is (as it were) the Character of Christ Jesus, the Image of God, the beauty, the strength the riches, the life, the soul of the soul, and of the whole man. It is a very beam of the Divine light, called therefore by the Apostle the divine nature.  holiness distinguisheth between Angels and devils, Heaven and Hell.  
Amongst the Turks, Jews, Indians, Persians, and the Papists themselves at this day, the most zealous and holiest as they conceive them in their Religion, are most esteemed and honoured, and only in the greater part of the Protestant Churches, the most knowing and tenacious of the Evangelicall truth, and the most strict and godly in their lives are hated, nicknamed, disgraced, and vilified. Sir Simonds D'Ewes primitive practice for preserving truth, Sect. 17.  
1 This condemns the Pope, 
Consectaries from God's holiness.  who proudly arrogates the Title of the most 
* Qua de re lepida sabula accidisse narratur in Concilio Tridentino, de quodam Episcopo, quem offendit ille papae titulus propterea, Nam si Deus inqui●bat tantum sanctus, quomodo ejus vicarius dici potest sanctissimus? Adiit magnumspericulum ea de causa. Drusius in 15 num. c. 64.  holy, and holiness itself; the high Priest was to be holy, Numb. 16. 7. but he will be termed most holy.  
2 Hypocrites, civil honest men, and profane men, who scoff at purity and holiness which is God's excellency; it was the Devil's device to bring that slander on early holiness, A young Saint, an old Devil.  Angelieus juvenis, senibus satanisat in anhis. 
Erasmus (in his pietas puerilis) saith, that proverb was devised by the devil himself; it is contrary to that of Solomon, Prov. 22. 6. It was a great commendation of Origen that he learned the Scripture of a child. Eusebius. The like Paul saith of Timothy, 2 Tim 3. 15.  
3 Confutes merits, the Angels are impure in his sight.  
4 We should be holy like God, not in degree, but in resemblance, 1 Pet. 1. 15, 16. we should be holy in our affections, actions. Holiness should be prized and admired, the Seraphi●s sing one to another Holy, holy, holy, Esay 6. 3. They choose this out of all God's Attributes to praise him for. 
We should esspecially think of the holiness of God when we worship him. 17 John 11: 22, Psalm 3. because then we draw nigh to God.  We should pray to God with pure hearts, worship him holily, John 4. 24. Zach. 14 20, 21. that is, men should be holy in those ordinary natural actions of eating and drinking.  
5 This ministers comfort to the Saints, and assures them that they shall find favour with him; and is for terror to the unholy which are altogether carried to themselves, led by themselves, and set up themselves and these things below. They love that which God loathes; God must necessarily hate sin, 
Levit. 10. 3.  because it is so contrary to him. That he doth so, it appears, 
If we may judge of the privation by the habits perfection, how great an evil must sin be, when God is so great a good.  1. In his depriving man of an infinite good, Infinite glory and happiness. 2. In inflicting on him infinite torments.  
6 We should labour after holiness, 1. to go quite out of ourselves, and all creatures, and go wholly as it were unto God, making him the ground, measure and end of all our actions, striving above all things to know him, esteem him, and set all our powers upon him. This is the felicity of the creature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the E●ymologists, Holy is as much as not earthly.  to be holy as God is holy; this is the felicity of the Saints in Heaven, they care for nothing but God, are wholly and altogether carried to him and filled with him. He is all in all unto them, as he is all in all unto himself. In being thus carried to him, they are united to him and enjoy him and are blessed. 
Holiness is a separation both from sin and the world. The will of God is the rule of holiness, as his nature is the pattern of it. See Acts 13. 22.   
9 God is kind, 
This Attribute of kindness is the same with goodness before spoken of viz. communicative goodness.  Exod 34. 7. Keeping kindness for thousands, so it should be rendered; he spoke of God's mercy in the sixth verse, see Ephes. 3. 7. Titus 3. 4. it is called great kindness, Neh. 9 17. Marvellous kindness, Psalm 31. 21. Merciful kindness, Psalm 119. 2. Everlasting kindness, Isa. 54. 8. Excellent loving kindesse, Psalm 36. 7. Multitude of loving kindness, Isa. 63. 74. We should show loving kindness unto Christ, and one unto another, 2 Pet. 1. 3. 1 Cor. 13. 4.  
Some mention two other virtues  
1 Gods jealousy, by which he will have all due glory given to him, and suffers not the least part of it to be communicated to the creature. This care of his honour and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the Divine glory to themselves, 
Esay 48. 11. & 42. 8. Exod. 20. 5.  as on the builders, of Babel, Gen. 11. 4. the Bethshemites, 1 Sam. 6. 19 Nebuchadne●ar, Dan. 4. 29, 30. and Herod, Acts 21. 22, 23.  
2 His humility, by which God descends to our capacity, and graciously provides for our weakness, 
Psalm 113. 5, 6.  examples of which are both Gods familiar conversing and conference with Moses and Abraham interceding for Sodom, with David and others, and especially the incarnation of Christ. 
Gen. 18. 1 Sam. 30. 8.    

CHAP. XIV.  
SO much be spoken concerning Gods will, 
God is Omnipotent.  affections, and virtues: 
2 Cor. 6. 18.  there followeth Power in God, by which God by the bare beck of his will, 
Revel. 1. 8.  effecteth all things which he will, and howsoever he will, 
Luke 18. 28.  perfectly without labour and difficulty, and can do perfectly all things which he can will; 
Matth. 19 26.  this is called Absolute 
* Matth. 3 9  Power, 
Ephes. 1. 19  by which he can do more things then either he doth or will. 
Phil. 3. 21.  Actual 
a Psalm 135. 6. & 115. 3.  power is when God causeth those things to exist which he will have exist.  
Both Gods Absolute and Actual power is Active 
b Ephes. 3. 20.  only, and no way Passive.  
This power of God is infinite, 
1 In se & per se quia idem est cum essentia divina. Wendelinus.   
1 In respect of the Divine essence, since it flows from the infinite nature of God; for it is a most certain rule, that the faculties and powers of the Subject flow from the form and agree with the form.  
Secondly, in respect of the object 
* Potentia Dei infinita est respectu objectorum: quia innumera sunt, quae produci ab ea possint. Respectu actionis infinita est: quia nunqnam effectum producit tam praestantem, quin praestantiorem possit producere. Wendelinus.  and effects, for God doth never so many and so great works, but he can do more and greater; although we must hold that God can not make a creature of infinite perfection simply, or creatures indeed infinite in number, for so they should be Gods; for the Divine power is so far exercised on the object as the passive power of the object extends itself, but infinite perfection imports a pure act.  
Thirdly, in respect of duration, which is perpetual as his essence is, 
Luke 1. 37.  therefore this force and power of God is deservedly styled Omnipotency, Job 42. 2. God's power is not only potentia, or multipotentia, but omnipotentia, for degree infinite; shall ●ny matter be hard for the Lord?  
The Scripture confirms the omnipotency of God, 
Revel. 15. 3.   
1 Affirmatively, 
Omnipotent is often put for God.  when it calls God Abbir, Job 34. 20. Shaddai Alsufficient, Gen. 35. 11. Deut. 10. 17. Psalm 89. 13. Gibbor powerful, 
Ruth 1. 20, 21.  Deut. 10. 17.  
2 Effectively, 
Job 21. 15. & 27 10. & 31. 2.  when it witnesseth, that God can do all things, Matth. 3. 9 & 19 16. Mark 14. 36. Luke 18. 26. Ephes. 3. 20. Hitherto belong all the works of the divine power and supernatural miracles.  
3 Negatively, when it denies any thing to be difficult to him, much less impossible, Gen. 18. 14. Jer. 32. 17, 27. Luke 1. 37. Matth. 19 36.  
4 Symbolically, when it gives him a strong right hand, a stretched out arm, 1 Chron. 29. 12. Jer. 32. 17. Ephes. 1. 19  
Reason proves it also.  

1 His essence (as was said) is infinite, therefore his power.  
2 He is most perfect, therefore most powerful.  
3 Whatsoever good thing is to be found in any creature, 
There is strength in Angels, Men, beasts, and all creatures in their kind, therefore it is much more perfectly and eminently in God from whom they have it.  the same is perfectly and infinitely in God.   
Some observe that this is expressed seventy times in Scripture, that God is Almighty. He is the only Potentate, 1 Tim. 6. 15. The Psalmist saith, Power belongeth to God▪ the first Article of our faith teacheth us to believe that God is omnipotent.  
God can work by weak means, without means, contrary to means.  
God's power is  
Essential and Independent, it is the cause of all power, John 19 8. it reacheth beyond his will, Matth. 26. 35.  
2 It extends to things that are not nor never will be, 
Power is Gods originally and primarily, all power of all creatures is derived from him, and continued and ordered by him.  as to raise up children of stones to Abraham, Matth. 3. 9 to give Christ more than ten legions of Angels.  
The object of Divine power are all things simply and in their own nature possible, which neither contradict the nature of God, nor the essence of the creatures; those which are contrary to these are absolutely impossible; such things God can not do, because he can not will them, nor can he will and do contrary things, 
God can do all things, quae ●abent rationem fallibilitatis, quae contradictionem non implicam.  as good and evil, or contradictory, as to be, and not to be, that a true thing be false, that any thing while it is should not be; God cannot sin, lie, deny, change or destroy himself, suffer, he can not, not beget his Son from eternity: for all these things do ex diametre, oppose the Divine, Immutable, Simple, most true and perfect essence. 
Titus 2. 2.  God can not create another God, nor cause a man to be unreasonable, 
2 Tim. 2. 13.  nor a body to be infinite and every where, for these things contradict the essential definitions of a creature, 
There are impossibilia naturae which exc●ed nature's sphere, as to make a thing of nothing, to raise the dead to life, these God can do; and impossibilia na●ura, those things which are by themselves simply impossible. G●d can not will the same thing at the same time to be and not to be, nor cause that which hath been not to be, this would argue inconstancy. Propterea quaedam non potest, q●ia omnipotens est. There is impossibility ex parte Dei & ex parte rei. See Dr. Willet on Gen. 18. 12.  of a man and a body; not to be able to do all these things is not impotency but power, for to be able to do opposite things is a sign of infirmity, being not able to remain altogether in one and the same state.  
God is therefore omnipotent, because he cannot do these things which argue impotency, as if I should say the Sun is full of light, it cannot be dark. Yet it is not so proper a speech to say God can not do these things, as to say, these are acts too mean, base, and worthless to be effects of Divine power, Haec non possunt ●ieri, rather than, Deus non potest facere, saith Thomas.  
God's omnipotence lies in this, 
* Matth 3. 9  that he is able to do whatsoever is absolutely, simply and generally possible. A possible things is that, the doing of which may be an effect of God's wisdom and power, and which being done would argue power and perfection; and impossible that which can not be an effect of wisdom and power, but if it should be done would argue weakness and imperfection in God. 2 In respect of manner, 
Psam 148. 5.  he doth it with a word, Let there be light, said he, and there was light. 3 He can do all things of himself without any creatures help. God's power is ●●iled Might of power. Eph●s. 1. 19 and it is seen in his works of creation, making all things of nothing, therefore that follows the other in the Creed. 2 In his works of providence. 3 In his Word, Rom. 1. 16.  
God's power is limited and restrained.  

1 By his nature, he can not contradict himself.  
2 Regulated by his will, he can not do evil.  
3 By his glory, he can not lie, he is truth itself, nor be tempted of evil, Jam 1. 13.   
There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potentia and p●t●stas▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority, right to do a thing, as a King hath over his Subjects, a father over his chil●dren, a husband over his wife, a master over his servants, of which Chri●t speaks John 17. ●. Matth. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something, as some great King may have power to overcome his enemies over which he hath no authority. A layman hath power to give Bread and Wine, but he hath not potestatem a calling or right to do it.  
It serves both for a spur●e to do well, 
Consectaries from God's power or omnipotency. Whatsoever God hath promised or uttered, we may be sure shall be fulfilled. Acts 26. 8. Matth. 22. 29.  since God is able to save, Gen. 17. 1. and a bridle to restrain from evil, seeing he hath power to destroy, we should therefore humble ourselves under his mighty hand, 1 Pet. 5. 6. Luke 12. 5.  
It reproves the wicked which care not for God's power, but provoke the Almighty God, Matth. 10. 28. and so contend with power itself, none shall deliver them out of his hand, 1 Cor. 10. 22. 
Ephes. ●. 20.  and it condemns the godly which distrust the power of God, 
Prov. 18. 10.  Num. 11. 21. John 21. 32. Remembering not that he hath unlimited power. The Lord's Prayer ends thus, For thine is the power.  
This ministers comfort to those which have God on their side, 
John 10. 39 Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle but creates sustains, and governs all things.  they need not fear what man or devil can do against them. He can strengthen them in spiritual weaknesses against sin, and unto duty, all the devils in hell are not able to pluck them out of his hands, Matth. 16. 18. John 10. 28, 29. If a people fall from him he is able to graft them in again, Esay 44. 22. Rom. 11. 23. they are kept by his power through faith to salvation, 1 Pet. 1. 5. He can protect them against their enemies, though they be never so many, Dan. 3. 17. Psalm 3. 6. He can and will make you strong in his power to bear patiently all afflictions. God is able to raise them up again when they are rotten in the grave at the general resurrection, Heb. 11. 19  
We should not despise a weak Christian, 
Of all the Attributes of God, this only is mentioned in the Creed, I believe in God the Father Almighty, and sitteth at the right hand of God the Father Almighty, because our faith is specially to be fixed on the power of God and Christ.  God is able to make him strong; we should by this strengthen our faith in God's promises, as Abraham Rom. 4. 22. it is prefixed in the Creed as the prop of our belief in the Articles of our Christian faith. That Commandment be strong in Christ and in his power, includes a promise, that he will give us his power, if we seek to him and rest on him; for it were a very mocking to bid us be strong in him, if he would not communicate his strong power to us; if we have any strength either of body or mind to do any thing, we must return to him the glory of it, and be ruled by him in the use of it, because we have it from him, and hold it at his mere pleasure. Oh saith God to Job can you do this and that, and then who made the clouds? by which question he would cause Job to see his own impotency, and Gods omnipotent power.   

CHAP. XV.  
FRom all these beforementioned Attributes ariseth the Glory or Majesty of God, which is the infinite excellency of the Divine essence, Heb. 1. 3. Exod. 33. 18. Psalm 29. 9 This is called the face of God, Exod. 33. 20. and light inaccessible, 1 Tim. 6. 16. which to acknowledge perfectly belongs to God alone, yet the revelation and obscurer vision thereof is granted to us in this life by the ministry of those things which are seen and heard, 
Esay 6. 1.  the clearer in the life to come, 
Ez●k. 1. 28.  where we shall see God face to face, 
Numb. 12. 8:  1 Cor. 13. 12. Matth. 18. 10. 
Exod. 33. 23.   
God is and ever shall be exceeding Glorious, Exod. 15. 11. Deut. 28. 58.  
Glory is sometime taken for outward lustre and shining, 
Non perceperunt vim gloriae qui eam def●●erunt n●titiam claram cum laude; nam si ita se res haberet, ne ita quidem Deus gloriosus esset, volo dicere praeditus gloria, nam Latin●● gloriosus superbus est. Cameron. de Ecclesia. Gloria quasi claria, saith Aquina● it is the manifestation and shining forth of Excellency. God is said to glorify himself, when he manifesteth his unspeakable and incomprehensible excellency Num. 14. 21. Psalm 72. 19 Levit. 10. 3. Angels and men glorify him when they extol his greatness and testify their acknowledgement of his glory, Esay 6. 3. Psalm 29. 1, 2. Luke 2. 14. Rev. 4. 11.  as one glory of the Sun; sometimes for outward decking and adorning as long hair is a glory to a woman; but the proper signification of it is, excellent estimation by which one is preferred before others.  
Glory is used metonymically for that which is the ground and matter of glory, as Prov. 19 11. & 20. 29. Sometimes the glory of God signifieth the very essence and nature of God, as Exod. 33. 18. Sometimes it is used to signify some of God's Attributes, Ephes. 1. 12. that is, his grace and good will, by showing forth of which he makes himself glorious. Sometimes it is put for some work of God which is great and marvellous, John 11. 40. that is, the grace and powerful work of God in raising up thy brother Lazarus unto life again, Exod. 25. 16. & 40. 35. that is, some extraordinary splendour, as R. Moses expounds it, which God created, thereby to show forth his magnificence and glory.  
Glory is taken essentially, as it signifieth the nature and attributes of of God; or else respectively, as it signifieth the acknowledgement and celebration of his Majesty, and this is called properly glorification; this may have more or less.  
Or secondly, much to the same purpose, the glory of God may be taken two ways:  
1 For the inward excellency and worth whereby he deserves to be esteemed and praised.  
2 For the actual acknowledging of it, for glory is defined a clear and manifest knowledge of another's excelcellency; therefore the glory of God is twofold.  
First, Internal, which is again twofold.  
1 Objective, that glory of God is the excellency of his Divine nature, for such is his Majesty and excellency, that he is infinitely worthy to be praised, admired and loved of all.  
2 Formal, is his own knowledge, love, and delight in himself; for this is infinitely more the glory of God, that he is known and beloved of himself, then that he is loved and praised by all creatures, Men or Angels, because this argueth an infinite worth in Gods own nature, that an infinite love and delight is satisfied with it  
God hath this kind of glory objectiv and formal, most fully even from all eternity; therefore when he is said to make all things for himself or his glory, it is not meant of this inward glory, as if he could have more of that.  
Secondly, external; and that again  
1 By way of object, viz. when he made the Heavens and Earth, and all these glorious creatures here below, which are said to show forth his glory, Psalm 19 that is, objectively, they are the effects of his glorious wisdom's and power, and so become objects of men's and Angels praises of him; and as the glory of men consists in outward ornaments, so God's glory consists in having such creatures, men and Angels to be his followers.  
2 Formal, when men and Angels do know, love, and obey him, and praise him to all eternity.  
The Scriptures every where extol the Majesty and glory of God.  
1 Essentially, when it calls God Great, Most high, Glorious, Acts 7. 2. The God of glory, King of glory, Psalm 24▪ 8. Father of glory, Ephes. 1. 17.  
2 Efficaciously, when it affirmeth that all the earth is full of the glory of God, Esay 6. 3. and propounds the glorious and wonderful works of God to be considered by us, Exod. 32. 18. He means he will show him so much of his glory as it is possible for a creature to behold and live, we can not behold the fullness of it.  
God is glorious in his nature, 1 Cor. 11. 7. his glory obscureth all other glory, Esay▪ 6. 2. Gen. 18. 17. 1 King. 10. 13.  
His glory is manifested  
1 Extraordinarily in the cloud, 
Exod. 16. 10. Ezek. 1. 28.  in apparitions and visions.  
2 Ordinarily in his word and works. 
* Exod. 9 15. Fearful in praises, because God's Majesty is so excellent, that even with trembling we are to praise him, but especially because he works such miraculous deliverances and showeth his terrible power.  The Law sets forth the glory of his justice, and the Gospel that of his mercy, 2 Cor. 3. 8. it is called his glorious Gospel, Luke 2. 14.  
All his works set forth his glory, both those of creation and preservation or providence, Psalm 19 the whole creation must needs show forth his glorious power and wisdom, the sowed is said to go over all the world, that is, al● creatures must needs gather, that if the Heavens be such glorious Heavens, the Sun so glorious a Sun, how much more must that God be a glorious God who is the author and worker of them.  
God is glorious in all his works upon the hearts of believers, he puts a glory upon them, so that in this sense he is effectually glorious, Ephes. 5. a glorious Church, and Psalm 43. The King's daughter is all glorious within; this glory is grace when God makes one holy, heavenly-minded, meek, zealous; hereafter we shall have glorious bodies and souls.  
God made all things for his glory, for of him and to him are all things, Rom. 11. All the unreasonable creatures are for God's glory.  
1 In that they are serviceable to man, for herein God is glorified in that they can accomplish those ends for which they were made, and that is for man, Gen. 1. the Sun and Stars are for him as well as creeping things; these creatures are for a twofold use.  
1 To give him habitation and to be means of his corporeal life.  
2 To be continual quickners of him, to praise Gods glorious power and wisdom; God is said Acts 4. not to leave himself without witness; the reasonable creatures are made chiefly for his glory, because they know and love him.  
That God is Glorious appears  
1 God hath made many of his creatures glorious, Dan. 10. 8. so there is one glory of the Sun, another of the Moon; the King clad with gorgeous attire, and being arrayed with the Ensigns of his Sovereignty is glorious, so Solomon.  
2 This glory shall continue for ever because God hath it from himself, and derived it not from another. He is a perfect being, independent, all things are under him; the inferior can not work without the superior.  
There is a double glory in things.  
1 Inherent in themselves, 
Salomon's glory was in part visible, the shining of his Throne, his glittering apparel, but his wisdom and understanding were not; God perceives his own glory, and that it shall continue for ever; the Apostle beheld the glory of Christ as of the only begotten Son.  which is partly visible as that of the Sun; partly intelligible, an excellency in a thing which affects the understanding.  
2 From without, given by others; so there is a kind of glory and excellency in some precious stones which affect a man with a kind of wondering; so in an Angel a great shining, as in that which appeared to Zachary; so in the vision that Paul saw, and when God appeared to Moses.  
There is an inward glory standing in being worthy of highest esteem, and an outward glory standing in being highly accounted of; God is worthy to be esteemed above all, and is so by the holy.  
The chiefest and highest cause of any benefit showed to us, is not ourselves, but the name of God, even his glory, and the clear declaration of his own excellencies, Ezek. 20 9 14. 22. Psalm 25. 1. Ezek. 36. 22.  
Reas. 1 The thing which induced God to make all things, must needs be the cause of all other benefits bestowed after the creation; now he made all things for himself and his own name; for neither had they any being, nor could they have any before, and therefore could not be any moving cause to their own creation, therefore neither to do any other thing.  
2 All creatures are nothing, and less than nothing in comparison of God, therefore he could not by them be moved to work any thing, but doth it for his own names sake. Things mean and triflng are not fit to be the highest end of an excellent work. God is most high and glorious, and all creatures are less than nothing before him, therefore himself must be moved by himself, not by them chiefly to do any thing for them. For as God hath no efficient, material; or formal cause at all, but is to himself instead of all these, because he is of himself, so neither can he have any final cause but himself. For if he have any other end then himself, that is, his own glory, he were some way dependent upon some other thing which is impossible.  
If it be objected, how is it said then, that God doth this or that for Abraham, Isaac, and jacob's sake, as often Moses presseth him in his prayers. The answer is, he looks upon them still in subordination to his own name, so that they are motives but in reference to his name, and no otherwise. He glorifieth himself, and aimeth at his own glory, in keeping covenant and promise with them.  
God's glory is the end of predestination, both reprobation, Prov. 16. 1. and election, Ephes. 1. 5, 6. of the creation and administration of all things, Rom. 11. 36. of all benefits obtained in Christ, 2 Cor. 1. 20. and should be of all our actions, 1 Cor 10. 35.  
Quest. Whether the infinite glory which God hath as God, be communicated to Christ's humane nature.  
Answ. That being a creature can not have that glory which is due to the Creator. It is true Christ is infinitely to be glorified, because he is God and man, but not therefore his humane nature. Our Divines distinguish between a glory merely divine, and a Mediators glory, which is next to divine, far above all creatures.  
Ob. Christ prayed for the glory which he had before the beginning. 
John 17. 5.   
Sol. Christ had it in decree and predestination, and that was not God's essential glory, which is a property, for he requires he may have it now, which could not be if he had it from eternity.  
We glorify God not by putting any excellency into him, but by taking notice of his excellency, and esteeming him accordingly, and making manifest this our high esteem of him. There is a twofold glory.  
1 Essential, infinite, everlasting; this is called gloria, it receives neither addition nor diminution by any created power.  
2 Accidental, finite, temporary, called glorificatio; this ebbs or flows, shines, or is overshadowed, as goodness or gracelessness prevails in the world.  
It serves  
1 To show the vileness and baseness of all wicked men which oppose God's glory, 
Consectaries from God's glory.  and strive to obscure it, dishonour this glorious God, setting light by him in their hearts, and blaspheming him with their tongues; a sinner in sinning lifts up himself above God, preferring his own wisdom before Gods, and his will before his; therefore David worthily concludes the 104 Psalm with an imprecation against sinners, God will gain glory of them in despite of their hearts by magnifying his justice.  
2 We should labour to partake of God's Image, that we might be partakers of his glory; we must earnestly desire that God's glory may be communicated to us, that he would send forth his Spirit of glory to rest upon us, by which means we shall commend ourselves to God, Christ, the Angels and Saints, and our own consciences.  
3 We must learn to contemplate the glory of God with admiration; by this one principally differs from a beast. He hath not a capacity to behold the excellency of God, 
Those that do not take notice of God's name▪ lose the chief fruit of his works.  the Saints in Heaven are even taken up and filled with beholding God's glory; set your eyes round about to behold God's works and his glory in them, so as you may admire God, this will make your souls to enjoy God. Paul saith, In the mystery of the Gospel we behold as in a glass the glory of God; be much in this exercise.  
4 We must long to go out of this world to behold God's glory 
* It is said of Fulgentius when he came out of Africa to Rome, that he said, Quantum fulget C●lestis Hierosolyma, cum adeo splendet ●●●estris Roma?  fully, Jobn 17. 24. raise up your hearts to heavenly desires, wish earnestly to be in Heaven. Every one would be willing to go to Heaven when he dieth, but we must desire to leave this life to go thither.  
5 This should comfort us  
1 Against reproaches and contempt in the world; 
It is a comfort to God's people when they go to him fo● any favour: Let them not be out of heart because they find nothing in themselves upon which to ground their prayers or faith. There is enough in his own Name, the Lord doth not look upon any thing in us, but upon himself for argument of doing good to us. His name is the more magnified by how much we are more vile.  if God be glorified, we must sacrifice our names as well as our lives to him.  
2 Against death, than we shall no more dishonour God.  
3 The day of judgement should be longed for, because it is Gods glorious day, 2 Thess. 1. 10. we run to glorious sights on earth, as the Queen of Sheba.  
6 We should ascribe all glory to God, the fountain of glory, 
We should ascribe unto his Name all the mercies we enjoy, giving all the praise from ourselves wholly to him. God for his Names sake hath made and redeemed us.  1 Chron. 29. 11, 12. Psalm 115. 1. God challengeth this from men, Give unto the Lord glory and strength, give unto the Lord the glory due to his name. He is very jealous of his glory, and will not suffer the least part of it to be given to the creature.  
7 Take heed of those Tenets which oppose God's glory, as  
1 The lawfulness of giving religious honour to images; the Popish Doctors have wearied themselves and wracked their brains to coin distinctions, how divine worship may be given to Images, but the second Commandment forbids Image-worshipping, and God acknowledgeth himself a jealous God, and saith he will not give his glory to another.  
2 Attributing too much to our freewill or setting up our merits, 
* Hereby we may judge which is the true Religion, what Doctrine is sound, pure, and of God, and what corrupt and from men. That Doctrine which setteth forth the praise of God cometh from Heaven, but that which is from men advanceth the power, pride, and merit of man.  this is robbing God likewise of his glory.  
Let us first live to his glory, and do all for his glory: 1. Because he intended it. 2. He hath joined our happiness and his glory together. 3. It is infinitely more worth than all the world. 4. It is his condescending, that he will take this for glory. 5. He will have glory of us against our wills. 6. The Creatures glorify God in their way. 7. How much glory do we give to things of an inferior nature? 8. God will hereby give us glory.  
We should do all we do for him and to him, 
John 7. 18. Ephes. 1. 6. & 2. 4. Rom. 3. 21.  even to show forth our apprehension of his name. Doing whatsoever good we do, and leaving whatsoever evil we leave, that we may declare our high esteem of him, and make it appear that we do judge and repute him most wise, good, just, excellent, worthy all the service that we can do, and more too. And whatsoever is not thus done with reference to the name 
* Duobus modis refer●i aliquid ad Dei gloriam dicitur. Primum formaliter & explicitè, quando aliquis cogitat cum animo, hoc sibi agendum esse, quia nomini divino sit glori●sum. Deinde virtualiter & implicitè, cum quis divinae studens gloriae eoque nihil facere decernens, nisi quod legi congruat, & ad hoc gratiam Dei quotidie exposcens, boni quippiam facit, de universali fine actu non cogitans; sed solùm particularis finis bonum intendens. Voss●us in Thesibus. Though we can not actually intend God's glory always in every thing, yet we should virtually.  of God as the motive and end of it, doth want so much of goodness as it wants of this reference. Nothing is good farther than it hath reference to God the chief good. If we aim only or chiefly and be moved only or chiefly by temporal benefits and respects of this kind, looking to ourselves, our deeds are hollow and seemingly good alone, not real. If we look to ourselves alone even in respect of eternal benefits, and not above ourselves to him and to his name, that also is but hypocrisy. But this is truth to make our ends and motives the same with Gods, and to have an eye still above and beyond ourselves, even to God's name, that we may cause it to appear to him and ourselves and others, that we know and confess his great name. Omnibus operibus nostris coelestis intentio adjungi debet, Aquinas.  
God glorified himself, John 12. 28. Christ glorified him, his whole life was nothing but a seeking of his Father's glory, John 17. 4, the Saints and Angels spend eternity in setting forth his glory, Esay 6 23. Reu. 4. 10, 11. & 7. 9, 10. all the creatures do glorify God in their kind, Psalm 145. 10. & 148. the worm is not exempted, therefore that man (saith chrysostom) which doth not glorify God, is base than the basest worm. This is all the first table of the Decalogue, and above half of the Lords prayer. The three first Petitions concern God's glory, and the conclusion likewise hath reference to it. We should glorify God in all conditions, in adversity as well as in prosperity, Psalm 50. 15. in all the parts of our bodies in our hearts, 
To glorify is to manifest one's excellency as appears John 17. 4. compared with verse 6. See of glorifying God, Church his miscellanies, p. 11. to 18.  1 Pet. 3. 15. with our mouths, Rom. 15, 6. in our lives, 1 Cor. 6. ult. Matth. 5. 16.  
Let us often think of the personal glory and excellency which the Saints shall enjoy when they come to Heaven.  
1 In Body. 2 In Soul.  
The bodies of the Saints in Heaven shall be  
1 Perfect, free from all blemishes and every way fit for the soul's use.  
2 Incorruptible, not liable to sickness, weakness, 
* 1 Cor. 15. 42, 43.  mortality.  
3 Spiritual, 1 In regard of state and condition, because they shall be upheld by the Spirit of God, without the use of meat, drink, and sleep. 2 In regard of quality and operation, active and agile as a Spirit, they shall move swiftly upward, downward, any way at the command of the soul.  
4 Glorious, the bodies of the Saints shall then shine as the Sun, and be like the glorious body of Christ.  
The soul shall 1. be totally freed from all Spiritual evils, 
There is (say the Schools) beatitudo objectiva, so whatever is the chiefest good of the soul is the soul's blessedness.  all relics of sin, and all possibility of sin; the corruption of the understanding, will affections, conscience, shall be quite taken away. 2 From all apprehensions of wrath and eternal death.  
2 It shall perfectly enjoy all Spiritual good▪ 1 The Image of God shall be absolutely perfect in every one of the glorified Saints, Every faculty of the soul shall have all grace that faculty is capable of, 
2 Formalis, when the soul and its beatifying object are united, as the fruition of God.  and that in the highest degree. The mind shall have all intellectual virtues, the will and affections all moral virtues, and that in the highest degree they are capable of 1 Cor. 13. 10. The understanding uno intivitu shall know omne seibile, the will shall be fully satisfied with God, the conscience filled with peace, 
The soul is here united to God remorely and imperfectly, there immediately and perfectly. 2 Sam, 22. 47. 1 Kings 1. 48. Paul intitleth him, God blessed for ever, the only blessed Potentate▪  the affections of love and joy shall have their full content, the memory shall represent to you perpetually all the good that ever God did for you.  
God is most Blessed, 1 Cor. 11. 31. Rom. 9 4. 1 Tim. 1. 11. & 6. 15. 2 Cor. 11. 31. yea blessedness itself, he is blessed in himself, and to be blessed by us.  
God's Blessedness is that by which God is in himself, and of himself all-sufficient. Or thus, God's happiness is that Attribute whereby God hath all fullness of delight and contentment in himself, and needeth nothing out of himself to make him happy.  
The Hebrews call blessed Ashrei in the abstract, and in the plural number, 
Vide Amesium Psalm 1. 1.  Blessednesses, Psal. 1. 1. & 32. 1. Because no man (saith Zanchy) can be called and be blessed for one or another good, unless he abound with all goods. Blessedness is a state of life wherein there is a heap 
* Beatitudo status est omnium bonorum aggregatione perfectus Boetius de consol. Phil.  of all good things. The Greeks called blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is not subject to death, miseries. By the etymologies and significations of these two words, it appears (saith Zanchy) that there are two parts of blessedness, one to be free from all miseries, another to abound with all goods, and so to abound with them that thou desirest nothing more. A third particle (saith he) is to be added per se & sua natura, and a fourth condition that he well know his own blessedness. So that he is truly blessed (saith Zanchy) which of himself and from his own nature is always free from all evils and abounds with all goods, 
1 Tim. 6. 15.  perfectly knowing his own felicity and desiring nothing out of himself, but being fully content with himself, which description agreeth only to God.  
God is blessed essentially, primarily, originally, of himself such, and not by the help of any other thing.  
Reasons.  
1 He that is the fountain 
* He that is the cause of all welfare to other things, and makes them in their several kinds happy, he must needs be therefore most happy himself. God is the au●●our of all blessedness, Psalm 132. 1, 2.  of all blessedness to others, how can he be but infinitely blessed himself. He makes all those things happy to whom he vouchsafeth in any sort to communicate himself. Wherefore as that which maketh hot and light, that is more hot and light then that which is made so; so must he exceed all other things in blessedness, which makes all those persons blessed which have any part of bliss.  
2 Either he hath blessedness or there should be none; for if it be not found in the first and best essence and cause of all other essences, it can not be found in any other thing. All men and things affect it, therefore such a natural and universal inclination can not be wholly in vain, as it should be if there were no blessedness to satisfy it. The happiness of every thing stands in the perfect enjoying of itself, when it hath all which it inclineth to have, and inclineth to have all and only that which it hath, than it is fully satisfied and contented, and full contentment is felicity. Goodness filleth the reasonable appetite of man's soul, therefore must he needs be happy whose will is filled with good, for than he enjoys himself, then is his being truly comfortable to him, and such as he cannot be weary of. Nothing is happy in enjoying itself and of itself, but God alone; all other things do enjoy themselves by help and benefit of some other things besides themselves. And if they enjoy themselves by help, favour, and communication of a perfect, lasting, constant, eternal and full goodness, then have they a real, solid, and substantial happiness; but if by a vain, short, momentany, partial, defective goodness, then have they but a show and resemblance of happiness, a poor, weak, feeble, imperfect, nominal happiness. The happiness of a man consists in enjoying himself by virtue of the possession of the greatest good, whereof he is capable, or which is all one, by enjoying the greatest good; for enjoying it he enjoys himself in and by it; and enjoying himself by it, he doth enjoy it, these are inseparably conjoined. So when a man is possessed of such a thing as doth remove from him all that may be discontentfull and hurtful to him, and can fill him full of content, then is he happy, and that is when he hath possession of God as fully as his nature is capable of possessing him. Accordingly we must conceive God's happiness to be in the enjoyment of himself; he doth perfectly enjoy his being, his life, his faculties, his Attributes, his virtues. I say himself in himself and of himself doth perfectly enjoy himself, and this is his perfect happiness. He liveth a most perfect life, abounds with all perfect virtues, sets them a work himself in all fullness of perfection, and in all this enjoys himself with unconceivable satisfaction.  
Blessedness or felicity is the perfect action or exercise of perfect 
Aristotle.  virtue in a perfect life. The Lord hath a most perfect life, and perfect faculties, and also most perfect virtues, and doth constantly exercise those perfect virtues and faculties. He is blessed because he is strong, and enjoys his strength, wise and enjoys his wisdom, just and enjoys his justice, eternal and enjoys his eternity, Infinite, Perfect, and that without any dependence, reference or beholdingness to any other.  
God is Happy.  
1 Formally in himself, which implies 1. that there is no evil of sin or misery in him, neither is he less happy because men offend him. Secondly, that he abounds with all positive good, he hath infinitely himself and after a transcendent manner the good of all creatures; this is implied in that name, when he is called a God all-sufficient; he made not the Angels or the world because he needed them.  
3. That he is immutably happy because he is essentially so. Happiness is a stable or settled condition; therefore Saints and Angels also are happy but dependently, they have it from God.  
God's happiness is more than the happiness of any creature. The creatures are happy by the aggregation of many good things together, they are happy in their knowledge, in their love, joy, and these are divers things; but now God is happy by one act which is the same with his essence. A man here on earth is happy, but it is not in Act always, it is sometimes in habit.  
2 Those Acts by which Angels are happy are successive, they have one act of understanding, 
Happiness is taken two ways. 1 Octjectively, for the object wherein one is happy, as Gods infinite essence is the object both of Gods, Angels, and men's happiness. 2 Formally, for those acts whereby we possess that object. God is happy formally, because he knoweth, loveth, and enjoyeth himself; therefore it is said, our goodness extendeth not to him; so Angels and men are formally happy, when they know and enjoy God.  one of love, one of joy after another; but God's happiness can be no more multiplied than his very nature or being can.  
3. He is happy effectively, he makes his children happy, Deut. 28. 3. Happy are the people whose God is the Lord. He can bless the conscience with peace though Hell and devil's rage, the soul with grace, he is the author of all blessedness, all the blessedness in Heaven is from him.  
4. He is objectively blessed, God the only object and good thing, which if a man have, he must needs be blessed.  
God is also to be blessed by us, which blessing adds nothing to his blessedness, but is therefore required of us that we may somewhat enjoy his blessedness. The reasonable creature ought to bless God, that is, to observe and know his blessedness, and for to do two things to him.  

1 To applaud it.  
2 To express and acknowledge it.   
In Scripture-phrase to bless signifieth two things.  
1 To praise a person for those things which are praiseworthy in him, as God's name is said to be above all blessing and praise, Bless the Lord O my soul, and all that is within me bless his holy Name.  
2 To wish well to it, that my soul may bless thee before it die, pronounce and wish thee blessed. We cannot pronounce any blessing upon God, 
We should praise God, 1. Intensiuè Psalm 36. 10. & 103. 1. 3. Extensive, with all praise, Psalm 9 14. and for all mercies, Psalms 71. 7, 8.  nor bestow any benefit upon him. He is too excellent to receive any thing by way of promise or performance from us, but we must perform these two things, viz. wish well to him, speak well of him. Wish well to him, that is, acknowledge his exceeding happiness, and will that he may be ever what he is, as we know he ever will be. For to wish a thing continue being that is, is possible, and to will Gods eternal, blessed, and glorious being, that is one of the most excellent acts of the creature, and in doing so we bless God so much as a creature can bless him.  
Perfect happiness is not to be had here, 
Dicique beatus a●te obitum nemo supremaque funera possit.  but so much happiness as can be had here is to be had in him, he can give himself to those which seek him in some degrees, and then are they in some degrees happy; he can give himself to them in the highest degree, and then they are in the highest degree happy, according as he doth communicate himself to us more or less, so are we more or less happy.  
1 We have little mind to wish well to God, 
Consectaries from God's Blessedness.  or rejoice in his welfare, or to acknowledge and speak of it.  
2 We should stir up ourselves to bless God, and say, how blessed art thou, and blessed by thy Name. We should set our minds and our tongues a-work to set forth to ourselves and others his exceeding great excellencies. When we see and know excellent abilities in any man, we cannot but be oft talking with ourselves and others of his great worth: so we seeing and knowing the infiniteness of God must be often telling ourselves and others what we do know by him, thereby to stir up ourselves and others more and more to know him, and we must declare before the Lord his goodness, and his loving kindness to the sons of men.  
3 We must learn to seek happiness where it is, even in God, and in his favourable vouchsafing to be ours, and to give himself to us. It is not possible for the creature to be happy and enjoy itself, unless it enjoy the best and greatest good, whereof it is capable, and which will fully satisfy all the longings and inclinations of it. We should 1. see our misery, that being alienated from God must needs be miserable till this estrangement be removed. 2 Set ourselves to get true blessedness by regaining this union and communion with God the fountain of all bliss, 
The happiness of man consists in the enjoying of God.  and hate sin which only separates between God and us, and hinders us from enjoying the Blessed God. 3 We should place all our happiness in him, 
All other things are no otherwise means of happiness or helps to it, then as we see and taste God in them. We must account ourselves happy in this thing wholly and only in that God is ours. Happiness is the enjoyment of good commens●●ate to our desires.  and in him alone, for he is not only the chief but the sole happiness; we should use the world, but enjoy him, Psalm 16. 11. we should use the means which may bring blessedness, Psalm 1. 1. Matth. 5. 3, to 12. if we live holily we may look for happiness. All the promises in the Scripture belong to godly men, they shall be blessed here and hereafter who serve God in sincerity. We must expect and look for happiness only in our union with and fruition of him. Austin allegeth out of Varro 288 several opinions of Philosophers concerning felicity. Blessedness is the enjoying of the Sovereign Good, now what that is, we must judge by these two Characters 
* Bish. Lake. , it must be 1. Optimum the best, otherwise it will not sistere appetitum give us content, we will be ever longing. 2. Maximum the most complete, otherwise it will not implere appetitum, we shall not be satisfied therewith; God is Optimus Maximus. Happiness it the sum of all our desires, and the aim of all our endeavours.  
Perfect Blessedness consisteth in the immediate 
a Man in the state of blessedness can not see God absolutely as he is in himself; for that which is Infinite can not be comprehended of that which is limited. Visio beatifica est cognitio non comprehensiva sed quidditativa. But God doth manifest himself so far forth as a creature is able to know him▪ As a vessel may be filled with the water of the Sea, but it can not contain all the water in the Sea. The Apostle saith, we shall know God even as he also is known. But as is not a note of equality, but of likeness. As God knoweth me after a manner agreeable to his infinite excellency, so shall I know God according to my capacity.  fruition of the chief, perfect, and all-sufficient good, even God himself. The good to be desired simply for itself is God only, who being the first cause of all things, the first, essential, eternal, infinite, unchangeable and only good, must needs be the chief good, and therefore the last end intended by man, given by God, who being not only desired but enjoyed, of necessity must fully satisfy the soul that it can go no further, not only because the subject is infinite, and so the mind can desire to know no more, but also because fullness of all good that can be wished is to be found in God. Therefore our happiness is complete and perfect when we enjoy God as an object wherein the powers of the soul are satisfied with everlasting delight.  
This may suffice to have spoken concerning Gods Essence and Attributes, by which it appears, that God is far different both from all feigned Gods, and from all creatures. The consideration of the Divine persons followeth, for in one most simple nature of God there are distinct persons.   

CHAP. XVI.  
Of the Trinity 
* The Word ●ssence or Trinity are not found in Scripture, but Essence is duly derived thence; for seeing God saith that he is, Essence is fitly ascribed to him. Trinity hath a sufficient ground, there are three that bear witness in Heaven, 1 John 5. 7. The word person is extant, Heb. 1. 3. therefore these words are rightly used in the Church.  or distinction of Persons in the Divine Essence.  
WE cannot by the light of nature know the mystery of the Trinity, nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason. The similes which the Schoolmen and other Divines bring drawn from the creature, are unequal and unsatisfactory, since there can be no proportion between things Finite and Infinite.  
Two resemblances are much used in Scripture, the Light and the word. The Light which was three days before the Sun, Gen. 1. and then condensed into that glorious body, and ever since diffused throughout the world, is all one and the same light. So the Father of lights which inhabiteth light which none can approach, Jam. 1. 17. and the Sun of righteousness, Mal. 4. 2. in whom all the fullness of the Godhead dwelleth bodily, 
Ephes. 1. 17, 18.  and the holy Ghost the Spirit of illumination are all one and the same God.  
Again, it is the same thing that the mind thinketh, and the word signifieth, and the voice uttereth: so is the Father as the mind conceiving, the Son as the word conceived or begotten, the holy Ghost as the voice or speech uttered and imparted to all hearers; and all one and the same God.  
A studious Father meditating on the mystery of the Trinity, there appeared unto him a child with a shell lading the Sea into a little hole; he demanding what the child did, I intent, said the child, 
Par on Rom. 11. 23.  to empty the Ocean into this pit. It is impossible, said the Father; as possible, said the child, as for thee to comprehend this profound mystery in thy shallow capacity.  
The mystery of the Trinity is necessary to be known and believed of all that shall be saved; it was not so plainly revealed to the Jews of old, as it is to us in the new Testament, a perfect and full knowledge of this mystery is not attainable in this life.  
Although Trinity in its native signification signify the number of any three things, 
Exod. 33. 20. 1 Cor. 13. 9  yet by Ecclesiastical custom it is limited to signify the three 
* Si rectè dicuntur tres Elohim, etiam rectè dici possit tres Dii; nam Elohim Latinè sonat Dii vel Deu●, Drusius de quaefi●●s per Epistolam. Epist. 6●. Sic concidit gravis querela & expostulatio viri D●cti adversus libri cujusdam titulu, De tribus Elohim. Non n. voluit author libri illius voce Elohim propriè significare Personas, ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Divinis, cum Scriptura aperiè contra flet, que ●estatur Deum nostrum esse Deum unum. Non ●ic erravit, aut cecutiit doctus ille Theologus, ut diceret & doceres Tres esse, prop●ie loquendo, Elohim. Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium, ipse huc resciciem & eò vol●s in libri (quem de S. S. Trinitate scribebat) titul● alludere catach●esi non infrequenti, sed ●●ainaria. Capel. Davidis Lyra.  Persons in the Trinity. This is not meant as if the Essence did consist of three Persons as so many parts; and therefore there is a great difference between Trinity and Triplicity. Trinity is when the same Essence hath divers ways of subsisting; and Triplicity is when one thing is compounded of three as parts, they are three not in respect of Essence or Divine attributes, three Eternals, but three in respect of personal properties, as the Father is of none, the Son of the Father, and the holy Ghost of both; three Persons but one God, as to be, to be true, to be good, are all one, because Transcendents.  
Opera Trinitatis ad extra sunt indivisa, the outward works which concern the creature, belong to one person as well as the other, as to create, govern; but opera ad intra sunt divisa, the personal properties or internal works are distinguished, as the Father begets, the Son is begotten of the Father, and the holy Ghost proceeds from the Father and the Son.  
There is in the Trinity alius & alius, another and another, but not aliud & aliud, another thing and another thing, as there is in Christ; the Father is another person from the Son, but yet there is the same nature and Essence of them all. They differ not in their natures as three men or three Angels differ, for they differ so as one may be without the other; but now the Father is not without the Son, nor the Son without the Father, so that there is the same numerical Essence.  
The Father in some sense is said to be the only God, John 17. 3. that is, besides the Divine nature which is common to the three persons, there is not another God to be found, the word (alone) is opposed to all feigned Gods, to every thing which is not of this Divine nature; so when it is said, None knoweth the Father but the Son, and the Son but the Father, that excludes not the Holy Ghost which searcheth the hidden things of God, but all which are not of that Essence.  
Though there be no inequality in the persons, yet there is an order, not of dignity but of beginning 
* Matth. 28. 19 John 5. 26, 27. The Father is the fountain and original of all the Deity, and the cause of the Son, which the very wo●d Father signifieth; therefore he is said to be unbegotten; and hence the name God is often peculiarly and by an excellency given to the Father in Scripture. . The Father in the Son by the holy Ghost made the world, not as if there were so many partial causes, much less as if God the Father were the Principal and these Instrumental, but only mere order. Persona divina est essentiae divinae subsistentia incommunicablis. Wendelinus. The Essence considered with the manner of subsisting is called a Person.  
A Person is such a subsistence in the Divine nature, as is distinguished from every other thing by some special or personal property, or else it is the Godhead restrained with his personal property. Or it is a different manner of subsisting in the Godhead, as the nature of man doth diversely subsist in Peter, JAmes, John, but these are not all one. It differs from the essence as the manner of the thing from the thing itself, and not as one thing from another; one person is distinguished from another by its personal property, and by its manner of working.  
The personal property of the Father is to beget, that is, not to multiply his substance by production, but to communicate his substance to the same. The Son is said to be begotten, that is, to have the whole substance from the Father by communication. 
Psalm 2. 17. proves that the Father begets, and the Son is begotten of the Father. Galat. 4. 6. See John 15. 26. & 14. 26. Haec est differentia inter essentiam divinam & personam divinam; Essentia divina est communu pluribus divinitatis personis. Persona autem una alteri non est communicabilis. Vnde Pater non est Filius nec Filius Pater 2 Essentia divina est una, Personae plures. Wendelinus.  The Holy ghost is said to proceed or to be breathed forth, to receive his substance by proceeding from the Father and the Son jointly; in regard of which he is called the Spirit of the Father, and the Spirit of the Son both, Gal. 4. 6. The Father only begetteth, the Son only is begotten, and the holy Ghost only proceedeth; both procession and generation are ineffable. In the manner of working they differ, for the Father worketh of himself, by the Son, and through the holy Ghost; the Son worketh from the Father by the Holy Ghost; the holy Ghost worketh from the Father and the Son by himself. There is so one God, as that there are three persons or divers manners of being in that one Godhead, the Father, Son, and the holy Ghost.  
1 Whatsoever absolutely agrees to the Divine nature, that doth agree likewise to every person of the Trinity.  
2 Every person hath not a part, but the whole Deity in itself.  
A person is one entire, 
* Persona est individuum subsistens, vivum, intelligens, in communicabile, non sustentatum ab alio, nec pars alterius.  distinct subsistence, having life, understanding, will and power, by which he is in continual operation.  
These things are required to a person  
1 That it be a substance; for accidents are not persons, they inhere in another thing, a person must subsist.  
2 A lively and intelligent substance endued with reason and will; an house is not a person, nor a stone, or beast.  
3 Determinate and singular, for mankind is not a person; but John and Peter.  
4 Incommunicable, 
Persona igitur non est ●ssentia quae pluribus est communicabilis. Personae vox non hic sig●sicat ossicium aut rel●tionem (ut persona principis) vel vultum & visibilem speciem, gestum, vel formam alterius representamem ut Personae in drammate, sed modum quo essentia divina subsistit.  it can not be given to another; hence the nature of man is not a person, because it is communicable to every particular man; but every particular man is a person, because that nature which he hath in particular, can not be communirated to another.  
5 Not sustained by another, therefore the humane nature of Christ is not a person, because it is sustained by his Deity.  
6 It must not be the part of another; therefore the reasonable soul which is a part of man, is not a person.  
That there are three persons in the Deity, viz. Father, Son, and holy Ghost, is manifest by express testimonies of Scripture, Genes. 1. 1. God's created, and v. 26. Psalm 33. 6. there three are named, the Word, the Lord, and the Spirit. Esay 6.3. Holy, Holy, Holy.  
But this truth is most clearly taught in the new Testament. Matth. 3. 16. 
Quinescis Tri●●tem, ito ad Jordanem.  Luke 3. 22. The first person in the Trinity utters his voice from Heaven, This is my beloved Son; the Son is baptised in Jordan, the holy Ghost descends in the shape of a Dove upon Christ. Pater auditur in voce, Filius manifestatur in homine, Spiritus Sanctus dignoscitur in columba. Aug. tract. 6. in Joh.  
Add to this the History of Christ's transfiguration, described Matth. 17. 5. Mark 9 7. Luke 9 35. In which likewise the voice of the Father was heard from Heaven, This is my beloved Son, the Son is transfigured, the Holy Ghost manifests himself in a bright cloud.  
Matth. 28. 19 The Apostles are commanded to baptise in the Name of Father, Son, and holy Ghost Cameron thinks that is the most evident place to prove the Trinity. But that is as ●pposite a place as any for this purpose, 1 John 5. 7. For there are ●hree that bear record in Heaven, the Father, the Word, 
See John 15. 26.  and the Holy Ghost. The Arrians wiped this place out of many books. 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God, and the communion of the holy Ghost be with you all.  
The Arrians, Samosatenians, Sabellians, Photinians, and others deny the Trinity of persons in one essence of God. 
The Heretics that are Antitrinitarians. See John 8. 58. Psalm 2. 12.  Servetus a Spaniard was burnt at Geneva in calvin's time; he denied that Christ was God's Son till Mary bore him. Servetus Trinitatem idolum, item Cerberum Tricipitem vocabat. See Mr Cbeynels rise of Socinianism. ch. 1. p. 6.  
Socinus calls him Deum tripersonatum, 
Paulus Samosetanus, more fitly. Semisathanas, held Christ was but a mere man. Matth. 6. 6.  ridiculum humanae curiositatis inventum. Infaustus Socinus omnium haereticorum audacissimus, saith Rivet. See Cheynels rise of Socinianism, Chap. 3.  
That the Father is God, is confessed by all, and it is manifest from Scripture, we are directed to pray to him. The Apostle saith, 
See Acts 4, 24. 25, 26, 27. & John 8. 54.  Grace to you, and peace from God our Father, Philem. v. 3.  
That Christ is God, is proved  
1 By clear Texts of Scripture affirming this truth in so many words. The Prophet foretelling of him, saith this in his name by which you shall call him, Jehovah, or the Lord our righteousness, Jerem. 23. 6. and the mighty God, Esay 9 6. Paul saith Rome 9 5. who is God over all, blessed for ever; and St John saith, 1 John 5. 20. This is very God; and St Paul saith, 1 Tim. 3. 16. Great is the mystery of Godliness, God manifested in the flesh; 
God purchased his Church with his blood Acts 20. 28.  and accordingly Thomas made his confession, John 20. 28. My Lord, and my God, which title he accepteth and praiseth Thomas for believing, and that he could not have done without extreme impiety, had he not been God.  
2 By evident reasons drawn from the Scripture.  
He hath the Name, Titles, Works, essential Attributes and worship of God ascribed unto him in Scripture.  
1 Divine Names and Titles are given to Christ; He is the only blessed Potentate. 1 Tim. 6. 15. The King of Kings, Revel. 1. 5. and Lord of Lords, Apoc. 17. 14. & 19 16. He is called the Image of the invisible God, Col. 1. 25. the brightness of his glory, 
John 1. 1, 2.  Heb. 1. 3. the word and wisdom of the Father, Prov. 8. 12. & 9 1. He is called the Word, because he is so often spoken of and promised in the Scripture, and is in a manner the whole subject of the Scripture; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo, John 1. 1. Acts 20. 28. 1 Tim. 3. 16. the great God, Titus 2. 13. the true God, 1 John 5. 20. God over all, or blessed above all, Rom. 9 5. the most high, Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone, 
1 Cor. 8. 6. By the Apostle Christ is expressly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  John 20. 28. My Lord, Judas 4. the only Lord, Acts 10. 36. the Lord of all, 1 Cor. 15. 48. the Lord from Heaven, 1 Cor. 2. 8. the Lord of glory, 1 Cor. 2. 8. the Lord of Heaven and Earth, Matth. 28. 18. These Titles are too high and excellent to be given unto any mere man whatsoever, God therefore who will not have his glory given to another, would never have given these Titles to another, if he were not God.  
2 The works of God, even the principal and most eminent of all, 
Divine wo●ks.  which are proper to the Lord only, are ascribed to Christ.  
1. The work of Creation, even of creating all things John 1. 3. and Col 1. 16. He for whom and by whom all things were created, is very God, for Christ and by him all things were created, therefore he is very God.  
2 The work of preservation and government is attributed to him also, 
He governs his Church. Ephes. 4. 11. 1 Pet. 3. 19  he is before all things, and by him all things consist, Heb. 1. 2. He who upholds all things by his powerful word is God, so doth Christ, therefore he is God.  
3 The working of Divine miracles, raising up the dead by his own power is given to him, 
Matth. 8. 2. compared with 2 Kings 5. 9 Christ cured those that were borne blind.  John 6. 54. and John 5. 21. He that can quicken and raise the dead is God, so doth Christ, therefore he is God.  
4 Redeeming of mankind, Luke 1. 68 Matth. 20 28. Eph. 1. 7. Rev. 1. 5.  
5 Sending of the Holy Ghost, John 21. 22. & 14. 16. and of Angels, is ascribed to him, Matth. 13. 41. Revel 1. 1. He forgives sins, 
John 10. 28.  Mark 9 2, 5. He gives eternal life.  
3 The principal and incommunicable attributes of God are given to him.  
1 Omniscience, John 2. 24, 25. He knew all men, 
See Rev. 2. 23.  and he knew what was in them, John 21. 17. Lord, thou knowest all things.  
2 Omnipotency, Rev. 1. 8. Phil. 3. 21.  
3 Eternity, John 17. 5. Revel. 1. 18. John 1. 1. Esay 9 6. He is called the everlasting Father.  
4 Omnipresence, Matth. 18. 20.  
5 Unchangeableness, Heb. 1. 11, 13. & 13. 8. He that is Omniscient, 
John 17. 5.  Omnipotent, Eternal, Omnipresent, Unchangeable, equal to the Father in Majesty and glory, Phil. 2. 16. is God, so is Christ, therefore he is God.  
La●●ly, worship due to God is ascribed to him, Heb. 1. 6. Let all the Angels of God worship him, 
Psalm 45. 11.  Revel. 5. 13. the Lamb, that is Christ, 
John 5. 22.  hath the same worship tendered to him that the Father hath. We are commanded to call upon his name, to believe and trust in him, John 14. 1. & 3. 16. & 6. 39 to hope in him, Esay 11. 10. we are baptised in his name, Matth. 28. 19 Acts 8. 16. and swear by him, Rom. 9 1.  
Ob. Christ is called God of God, and light of light.  
Sol. Christ as God is from himself, but if the Deity of Christ be considered as in the person of the Son, so it is from the Father.  
The Son in respect of his essence is from none; in respect of the manner of subsistence he is from the Father.  
Ob. Matth. 19 17. Christ denieth that he was good because he was not God.  
Sol. Christ applieth himself to 
* Juvenis iste, quamvis in Jesus majus homine nihil agnosceret sperabat tamen co monstrante se per venturum ad possession●m ejus boni quo vita aeterna paratur, quasi ad eam rem monstratore tantum egeret, Caetera per se consecturus. At Jesus occurrens huis errori, simulque mo●●stiae nobis p●oebens exemplum, ait non esse multos boni 〈◊〉, sed unicum, Deum scilicet, h●o ipso indicans, non satis esse bonum nobis monstrati, nisi Deus mentem illustrans vires nobis suggerat. Grotius in loc.  him to whom he spoke; now he called Christ good in no other sense than he would have done any other Prophet, and in this sense Christ rebuked him for calling him good.  
Ob. John 17. 3. God the Father is called the only true God.  
Sol. Some refer both these to God himself and Christ, but others give a general rule, that the word alone is not opposed to the other persons, but to the creatures, and feigned Gods, and so John 8. 9 the woman is not excluded, but her accusers; the added expressions show him to be God, because it is life eternal to know him as well as the Father.  
Ob. Ephes. 4. 6.  
Sol. The word Father is not there used relatively or personally, for the first person in the Trinity; but essentially, as Mal. 2. is there not one Father of us all? and so he is God, called Father in regard of his works ad extr●i.  
Ob. John 14. 28. My Father is greater than I  
Sol. As he was man only or mediator, the Father was greater than he, but as he was God that is true, John 10. 38. I and my Faher are one; not in union of will (as John 17. 21.) but in unity of nature. See Phil. 2. 6.  
Ob. Prov. 8. 22. Arrius 
* Arrius stumbleth at the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord created me, and on that corrupt Translation grounded his heresy, That Christ was a creature.  objected this place.  
Sol. This place much puzzled the Fathers for want of skill in the original Tongue; it is in the Hebrew, possessed me, in the beginning, not created me in the beginning. See Verse 25.  
Ob. Col. 1. 15. Christ is called the firstborn of every creature, therefore he is a creature.  
Sol. It is a figurative speech, Christ had the pre-eminence over the creatures, was Lord over them as the firstborn.  
An Arrian executed at Norwich for blasphemy against Christ, in the days of Q. Elizabeth, being moved to repent that Christ might pardon him, replied to this effect: and is that God of yours so merciful indeed as to pardon so readily those that blaspheme him? then I renounce and defy him.  
The Socinians deny Christ to be God, and oppose his merits and satisfaction unto God for our sins, they hold Christ is God salvo meliori judicio or prout mihi videtur, 
In the first Nicene Council gathered together against Arius the Prince of all Heretics who denied the Divinity of Christ, there were 318 Bishops.  till they can examine it better.  
Many Heretics denied the Godhead of Christ, as Ebion, Cerintbus, Arrius, the Jews also and Mahometans, some denying him to be God, others saying that he was not absolutely God, but inferior to him.  
He is God not by office, nor by favour, nor by similitude, nor in a figure, as sometimes Angels and Magistrates are called Gods, but by nature, he is equal and coessential with his Father, there is one Godhead common to all the three persons, 
A man would think that there were but small difference (it is but a little jota) between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet the right believers could never be brought (as Theodoret witnesseth) either to omit the one, or admit the other, D● Prideau● Ephesus 〈◊〉,  the Father, the Son, and the Spirit; and therefore it is said, Phil. 2. 6. that He was in the the form of God and thought it no robbery to be equal with God. Lo●anequality to God the Father ascribed to him, he is not God in any secondery or inferior manner, but is in the very form of God equal to him, the Godhead of all the three Persons being one and the same. To beat down Arrius his here●●e the first Council of Nice was called, the Nicene Creed made.  
The difference between the Council of Nice and Arrius was but in a Letter whether Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. like in essence; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessential to the Father. The Arrian heretic presseth Austin to show where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in Scripture. Austin asketh what is Homoousion Consubstantial, but I and my Father are one. See of Arrius his heresy and end, Heilius Geog. p. 725.  
3 That the holy Ghost is also God, is proved by the same arguments.  
1 The names and titles of God are given to him, 1 Cor. 3. 16. Acts 5 3, 4. Compare Acts 1. 16. with Acts 4. 24. Numb. 12. 6. with 2 Pet. 1. 21. He is called the Spirit of Glory, 1 Pet. 4. 14.  
2 Divine Attributes are given to the Holy Ghost.  

1 Omniscience, he knoweth all things, 1 Cor. 2. 10, 11. John 14. 26.  
2 Omnipresence, Psalm 139. 7. Rom. 8. 9 John 14. 26.  
3 Omnipotency, Heb. 3. 7.  
4 Eternity, Heb. 9 14.   
3 The works of the true God are given to the Holy Ghost.  

1 Creation, Job 26. 13. Psalm 33. 6.  
2 Preservation and sustentation of all things created is attributed to the holy Ghost, 
He is called the Spirit of truth, John 14. 26. the Spirit of adoption, Rom. 8. 15. the Spirit of sanctification, Rom. 1. 4, the Spirit of renewing, Titus 3. 5.  Gen. 1. 2. Zach. 4. 6.  
3 Redemption 1 Cor. 2. 10.  
4 The power of working miracles is ascribed to the holy Ghost, Matth. 12. 28. Acts 2. 4. Rom. 15. 19 the resurrection of the flesh is ascribed also to the Holy Ghost, Rom. 8. 11.  
5 Distributing of graces according to his pleasure, 1 Cor. 12. 4. & 11. instructing of the Prophets, 2 Pet. 1. 21. governing of the Church, and making Apostles, Acts 13. 2. & 20. 28.   
4 Divine honour and worship is given to him, Apoc. 2. 29. we are baptised in his Name as well as in the Name of the Father and Son, 
Rom. 9 1.  Matth. 28. 19 we are commanded to believe in him, and call upon him. Blasphemy against the holy Ghost shall never be forgiven Matth. 12. 31. therefore he is no less religiously to be worshipped then the Father and the Son.  
In the first Constantinopolitan Council assembled against Macedonius who denied the Divinity of the holy Ghost, there were 150 Bishops.  
The communion and distinction of these three persons is to be considered.  
1 Their communion; the same numerical essence is common to the three, 
All the modern Socinians and Photinians deny the holy Ghost to be God, and a distinct person from the Father.  in one God, or of one essence there are three persons, by reason of which community of Deity all the three persons remain together and are coeternal delight to themselves. Prov. 8. 22. 30. John 14. 10.  
2. The Persons differ, 1. From the Essence, not really as things and things, but modally, as manners from the things whereof they are manners, as degrees of heat from heat, and light from light.  
2 They differ amongst themselves as degrees from degrees, as relations in a subject from other relations in the same; as for example, if three degrees should remain distinctly in the same heat, this is a distinction not of degree, state, or dignity (since all the Persons are equal) but in other respects, and it is either Internal or external.  
Internal is threefold.  
1 In order, the Father is the first person from himself, not from another both in respect of his Essence and person. The Son is the second Person, from his Father in respect of his Person and filiation, existing by eternal generation, after an ineffable manner (and is so called God of God) by reason of his Essence he is God himself. The holy Ghost is the third Person, proceeding or flowing coeternally from the Father and the Son in respect of his person, by reason of his Essence God of himself with the Father and Son.  
2 In the personal property unchangeable and incommunicable, which is called personality, and it is  
1 Of the Father, 
Proprie●●●es Patris personales, quibus à Filio distinguitur & Spiritu fancto, 〈◊〉. duae.  paternity, and to beget in respect of the Son; to send out or breath in respect of the holy Ghost.  
2 Of the Son, generation or to be begotten of the Father, Psal. 2. 7. Heb. 1. 5. John. 3. 16. & 5. 18. 1 John 4. 9 Absque ulla essentiae, temporis, gloriae imparitate. Chamier.  
In this generation we must note  
1 That the begetter and begotten are together in time. 
1 Esse à se; Peter enim ab alio 〈◊〉 ●st.   
2 He that begets communicates to him that is begotten, 
2 Gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wendelinus  not a part of his Essence but the whole Essence; that which is begotten is within, not without the begetter.  
In respect of this generation, the Son is called the Word of the Father, John 1. 1. not a vanishing, but an essential word, because he is begotten of the Father, as the word from the mind. He is called the Word of God, both internal and conceived (that is, the Divine understanding reflected upon itself from eternity, or God's knowledge of himself) so also he is the inward wisdom of God, Prov. 8. because God knows himself as the first and most worthy object of contemplation; and external or uttered, which hath revealed the counsels of God to men, especially the elect; that we may know the Father by the Son as it were by an Image, John 1. 18. so also he is the external wisdom, instructing us us concerning the will and wisdom of the Father to salvation, 1 Cor. 1. 21. and v. 30.  
3 The Property of the Son in respect of the Holy Ghost is to send him out, John 15▪ 26.  
Hence arose the Schism between the Western and the Eastern Churches, they affirming the procession from the Father and the Son, these from the Father alone.  
To deny the procession of the holy Ghost from the Son, is a grievous error in Divinity, and would have grated the foundation, if the Greek Church had so denied the procession of the Holy Ghost from the Son, as that they they had made an inequality between the Persons. But since their form of speech is, that the Holy Ghost proceedeth from the Father by the Son, 
D● Field somewhat qualifieth this opinion of the Grecians, and saith, they differ but modo loquendi, they held (saith he) that the Holy Ghost was not à Patre & Filio, but à Patre per Filium. See Dr Hals Peacemaker, Sect. 4.  and is the Spirit of the Son, without making any difference in the consubstantiality of the Persons, it is a true though an erroneous Church in this particular; divers learned men think that à Filio & per Filium in the sense of the Greek Church, was but a question in modo loquendi in manner of speech, and not fundamental.  
3 The personal propriety of the holy Ghost is called procession or emanation, John 15. 26. neither hath the word defined, nor the Church known a formal difference between this procession and generation.  
The third internal difference among the Persons is in the number, for they are three, subsisting truly, distinctly and per se, distinguished by their relations and properties, for they are internal works and different, and incommunicably proper to every person.  
There follows an external distinction in respect of effects and operations which the persons exercise about external objects, namely the creatures; for though the outward works are undivided in respect of the Essence, yet in respect of the manner and determination, all the persons in their manner and order concur to such works. As the manner is of existing, so of working in the persons.  
The Father is the original and principle of action, works from himself by the Son, 
1 Cor. 8. 6.  as by his Image and wisdom, and by the holy Ghost. 
Rom. 11. 36.  But he is said to work by his Son, not as an instrumental but as a principal cause distinguished in a certain manner from himself, 
Heb. 1, 2, 3.  as the Artificer works by an Image of his work framed in his mind, which Image or Idea is not in the instrumental cause of the work but his hand.  
To the Son is given the dispensation and administration of the action from the Father by the holy Ghost, 1 Cor. 8. 6. John 1. 3. & 5. 19  
To the holy Ghost is given the consummation of the action which he effects from the Father and the Son, Job 26. 13. 1 Cor. 12. 11.  
The effects or works which are distinctly given to the Persons, are, Creation ascribed to the Father, Redemption to the Son, Sanctification to the holy Ghost; all which things are done by the Persons equally and inseparably in respect of the effect itself, but distinctly in respect of the manner of working.  
The equality of the Persons may be proved 1. by the work of Creation, jointly, Psalm 33. 6. severally; for the Father, those places prove it, 1 Cor. 8. 6. Heb. 1. 2. the Son, John 1. 3, 10. Col. 1. 16. the holy Ghost, Job. 33. 4. 2 By the work of Redemption, the Father sends and gives the Son, the Son is sent and given by him, the holy Ghost perfects the work of conception and incarnation, Luke 1. 35. 3 By the work of Sanctification, the Father sanctifieth, John 17. 17. Judas v. 1. the Son, Ephes. 5. 26. the holy Ghost, 2 Thess. 2. 13. 1 Pet. 1. 2. 4 By the worship of religious adoration. The Father is religiously adored often in the Scripture, Ephes. 1. 17. the Son Acts 7. 59 Heb. 1. 6. the holy Ghost Acts 28. 25, 26. Rom. 9 1.  
This is a wonderful mystery rather to be adored and admired then inquired into; yet every one is bound to know it with an apprehensive knowledge, though not with a comprehensive. No man can be saved without the knowledge of the Father; he hath not the Father who denieth the Son; and he receives not the Holy Ghost who knows him not John 14. 17. 
John ●. 23.   
2 We must worship the Unity in Trinity, and Trinity in Unity, as it is in Athanasius Creed. We must worship God as one in substance, and three in Persons, as if Thomas, John and Matthew had one singular soul and body common to them all, and entirely possessed of every one; we were baptised in the Name of Father, Son, and Holy Ghost.  
3 We should praise God for revealing this mystery to us in his word, and be assured that what he promiseth or threatens shall be accomplished, being confirmed by three witnesses.   
The end of the Second Book.   

A Treatise of Divinity.  
The third Book.  

CHAP. I.  
Of God's Works.  
HAving spoken of the Scripture, and God; the Works of God in the next place are to be handled, which some make two; the Decree, and the Execution of the Decree: others, three, Decree, Creation, Providence. The Works of God, whereby he moves himself to his Creatures, are three; Decree, Creation, Providence; not three individually; for so they are innumerable, but in the species and kinds of things.  
The Works of God, are,  

1. Before time or eternal, his Decree.  
2. In time. 

1. Past, Creation of all things.  
2. Present, Gubernation, and Sustentation, Government and Preservation.     
Or thus, God's Works are,  
1. Internal, which are in the very will of God from eternity, and they are called the Decrees of God, by which God determined from eternity, what he would do in time: We follow the received Phrase of Divines, when we call the Decrees, the works of God, and speak of God after our capacity. Therefore we call Decrees of God, his Works; because the Decrees of man are Works, or Actions from man, and really distinct from his understanding and will, by which we conceive the Decrees of God, or rather God decreeing.  
2. external; Creation, and Providence.  
1. Of God's Decree.  
Decree is a speech taken from the affairs of men, 
1. Quid nominis▪  especially Princes, in the determination of causes between parties at variance, whose sentence is called a Decree: or secondly, it is a resolution of things consulted of, either negatively, or affirmatively, according to the latter use of the Phrase, it is applied to God, Esay. 46. 10.  
Decretum in the Latin is indifferent; 
2. Quid Rei.  to signify either in the Abstract, God's Decree; or, in the Concrete, a thing decreed.  
God's Absolute Decree 
a Decretum Dei est definita ejus sententia de rebus omnibus per omnipotentiam et se cundum consilium suum efficiendis. Ames. Medulla Theol. Ephes. 1. 11.  is that whereby the Lord, according to the Counsel of his own Will, hath determined with himself what he will do; command, or forbid; permit, or hinder, together with the circumstances of the same, Acts 2. 23. and 4. 28. Luke 22. 22. John 7. 30.  
Or, God's Decree is an eternal and infinite act of the Divine Essence, by which he doth determine to do, or not to do, whatsoever is, or shall be done, from the beginning to all eternity that good is; and to permit or suffer whatsoever evil is done, or shall be.  
God's Decree is called Counsel 
b Decretum Dei est actio illius interna atque aeter●● quae ex rebus possibilibus atque indefini●is, ea omnia & sola, quae jam fuerunt, sunt, & erunt, secundum sapientiae suoe judicium, immutabili liberrimae voluntatis placito, ut ita fierent, ad suam gloriam rectè praefinivit. Gomarus in Thesibus. Decretum est actio Dei ex consilio & proposito suae voluntatis omnia omniumque rerum circumstanti●● omnes ab aeterno in se certo & immutabiliter & tamen liberè definiens. , because it is done most wisely; all things being so ordered, as is most agreeable to t●●est reason; as if things had been long debated, or consulted of before; though the Divine Nature be free from all need of cousulting; and it is called the Counsel of his Will; because his Will doth determine all things agreeably to that Counsel.  
It is an eternal determining of all things which have been, are, or shall be, so as himself saw fittest to have them, upon best reasons known to him, though not to us.  
The Decree of God extends to all things good and bad; and the rule of it his own wisdom, and good pleasure guided by his wisdom, the end is for his glory; that is, the manifestation of his excellencies. His mercy moved him to decree, his wisdom order the Decree, his power perfects it, and brings it to pass.  
The Properties of God's Decree.  
1. It is complete, that is, it comprehends the determination of every thing, whatsoever the Creature itself works, or God concerning it, that was decreed from eternity so to be, Matth. 10. 29. it reacheth to greater matters; the Incarnation and coming of Christ, Psalm 40. 6, 7, 8. Compared with Heb. 10. 5, 6, 7. the Kingdom of Christ, Psal. 2. 2. to less matters, in things which befall the Church, as the ordering of things in Egypt, when the Israelites were in Captivity. Nothing comes to pass but what God hath decreed shall come to pass; and nothing com●s to pass otherwise then as he hath decreed it shall come to pass, we do not only subject res ipsas, but modos rerum to the Will and Decree of God. Neither hath God decreed only good things, 
Acts 2. 23. & 4. 28. Gen. 45. 5, 6, 7. 1 Cor. 10. 13.  but even justly the evil works of evil men; for evil in respect of Gods ordering it, habet rationem boni. 
* Habet rationem boni triplici respectu: 1●▪ ut est poena peccati, poena enim est bonum morale qui● justitiae opus est. 2●, ut est mera actio ab ipsa creatura producta. 3●, ut est castigatio atque exercitium fidei: ut Martyrium vel satisfactio pro peccatis; ut mors Christi.  viz. that by it the glory of God may be revealed in his Justice and Mercy. He doth order, determine, and direct the sinful actions of men, but not effect them.  
2. It is most wise, Ephes. 1. 11. 1 Tim. 17. Rom. 11. 33.  
3. Just.  
4. Free, Rom. 9 18. Nothing moved the Decree of God without, or beyond himself: ●v●nso, O Father, saith Christ, because it pleaseth thee.  
5. Certain, firm, 2 Tim. 2. 19 infallible, unchangeable, Matth. 18. 14.  
6. Eternal, Acts 15. 18. It was one of Vorstius prodigious Doctrines, to maintain, that God's Decrees are not eternal; then he would be changeable.  
7. Absolute; not so as to exclude means, but Causes, Merits, and Conditions.  
The Decree is twofold.  
1. Common and General, which concerns all Creatures, the Decree of Creation, and Government, or Providence.  
2. Special, which belongs to reasonable Creatures, Angels and men; it is called the Decree of Predestination: and it consists of two parts; viz. of a Decree of Election, about saving: and of Reprobation about damning some Angels and Men.  
The Execution likewise of the Decree is twofold.  
1. Common; the execution of the Decree of Creation, which is Creation: and of Government, called Providence.  
2. Special: 1. the execution of the Decree of Election, in good Angels, their confirmation in that state, and in elect men. Redemption, and Restauration, and all the gracious works of God. 2. the execution of the Decree of Reprobation, partly in evil Angels, casting them out from their state and condition, and their punishments in Hell; partly in men, viz. their rejection, obduration, and all effects of divine anger upon them.  
But I shall handle the special Decree, first, called Predestination, and speak briefly concerning the two parts of it; Election and Reprobation, and then proceed to treat likewise of Creation and Providence.  
Of Predestination.  
To Predestinate 
* To Predestinate, signifieth to Decree, Appoint, and Define a thing before it come to pass: and also to separate a thing to this, or that use. Praedestinare nihil aut majus aut minus significat quam destinare. Chamierus. , is to Decree the attaining of some end, by such like means as counsel shall prompt us with. It differs from Election; Election, is in the Will; Predestination, in the understanding, Acts 4. 28. Election is only of the end, this is of the means also.  
By Divines, Predestination is used to signify the Decree of God concerning the eternal and Supernatural estate of Angels and men, or of men elect and reprobate: although predestination concern Angels and men alike; yet the Scripture especially inculcates to us men the Predestination of men.  
Predestination in Scripture (say some) is all one with Election almost every where, as Rom. 8. 30. But with the ancient Latins, Destinare, is used of punishment as well as reward; and ancient Divines make a Predestination to punishment, as well as to glory.  
Predestination is the Sentence, 
Eph. 1. 4. 6. Rom. 9 22, 23. 2 Tim. 1. 9 Acts 1. 25.  or Decree of God, according to Counsel, determining with himself from all eternity, to create and govern mankind for his special Glory, viz. the praise of his glorious Mercy, or excellent Justice.  
Or thus;  
Predestination is the secret and immutable purpose of God, whereby he hath decreed from all eternity, to call those whom he hath loved in his Son Christ, and through faith and good works, to make them vessels of eternal glory. Or thus  
Predestination is the 
* Praedestinatio, quatenus pro objecto habet hemines, est aeternum & immutabile Dei decre●um de ●uturo hominum statu aeterno. Wendelinus. Matth. 24. 24. John 10. 15. Dan. 12. 1. Ezek. 13. 9 Exod. 33. 19 John 13. 18. 2 Pet. 1. 10.  infallible purpose of God, whereby he hath made choice of some, and rejected others, according to the pleasure of his own will.  
The Lord hath not only decreed in general, that he will save some which believe, and condemn those which continue in infidelity: but he hath determined whom, and how many he will bring to holiness, and life eternal, for the praise of his Grace, and how many he will leave to themselves, and punish for sin, for the praise of his Justice. The ancient Fathers call that Verse, Rom. 8. 30. The golden chain of our salvation.  
The parts of Predestination are two; 
That is a full place for Election, Ephes 1. 3, 4, 5, 6.  Election, and Reprobation.  
This Doctrine of Election is profitable to be taught in the Church of God; for it sets forth the profound depth of the Lords love, the glory and riches of his grace and mercy, 
Rome, 11. 22. Mal. 1. 2, 3. Joh 3. 16. ●●. 9 23 Eph. 2. 14. Titus 3. 5.  ascribing the whole praise of our Vocation, Justification, Adoptition, and Glorification, to the Mercy of God; it holds forth the wonderful Wisdom of God, Romans. 11. 33. It sets out his Power and Sovereignty, Romans 9 20.  
The word Election signifieth, 
The Doctrine of Election is 1. one part of God's Counsel, Acts 20. 27. 2. It will support us in trouble to consider that every thing falls out by God's Decree: yet it ought to be taught wisely. Rom. 12. 3. Psalm 105. 6. 1 Thes. 1. 4.   
1. The choosing or taking of one into some office, 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Commonweal, Psalm 78. 70. or Church, John 6. 70.  
2. The making choice of a Nation to be Gods peculiar people, upon whom (passing by others) he will bestow his Laws, Ordinances, and singular pledges of his love, Deut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25.  
3. It is put for the Elect themselves, as Rom. 11. 7.  
4. It is taken for the execution of God's eternal Decree, or the separation of certain men in time by effectual vocation, Luke 18. 7. Col. 3. 12. Apoc. 17. 14.  
5. It notes the eternal decree of God separating some men to holiness and glory, for the praise of his rich grace, Ephes. 1. 4. 11.  
Election is the decree of God's good pleasure, 
Ephes. 1. 11. Rom. 9 11. Eph. 1. 4, 5, 6.  according to Counsel, whereby he hath from eternity chosen and determined with himself to call some men to faith in Christ, to justify, adopt, sanctify, and endue them with eternal life, for the praise of incomprehensible grace, and rich mercy.  
Or, it is an action 
* Electio est praedestinatio hominum quorundam ad vi tam aeternam in Christo per fidem obtinendam, ex solo Dei beneplacito ad declarandam in iis miserecordiam divinam. Wendelinus.  of God ordaining some men out of his mere good will and pleasure to eternal life, which is to be had by faith in Christ, for the manifestation of his grace and mercy.  
1. The General nature of it, it is an action of Gods ordaining.  
2. The impulsive Cause, of his mere good will, Ephes. 1. 6. Rom. 9 16. 18. There can be no other reason given, when men have wearied themselves out in disputes, but only Gods will, 
* Quare Deus hunc trahat & illam non trahat, noli velle judicare si non vis errare. August.  Even so Father, because it pleaseth thee, Matth. 11. God will have mercy on whom he will have mercy. God's mere freewill makes us differ in naturals; thou art a man, and not a Toad; how much rather must it make us differ in supernaturals? To fly to a scientia media, or a congrua motio divina, or to the preparation and use of freewill, is to wander, and to say any thing in man makes a difference.  
3. The object of Election, 
Some men whether fallen, or not fallen.  whether man absolutely considered, or respectively, as good by Creation; miserable by sin. Some make homo 
* Dr. Twisse.  condendus, man to be made the object of Election, some man made, but not fallen; some man made and fallen. But these opinions may be reconciled, for those who hold homo Condendus, 
If men extend the Decree of Election to the Creation of man, and the permission of his fall, than man created and fallen could not be the object of Election so called, but the effect of it rather.  or massa pura to be the object, do extend Election further than the latter do, even to comprehend in it a decree to make man, and to permit him to fall; but as for that actual Election, and Separation, Calvin and Beza hold it to be from the corrupted Mass; of which opinion these reasons may be given.  
1. We are chosen, that we might be holy and unblameable; this supposeth that we were considered in Election, as finners, Ezek. 16. 6. 9 1. Rom. 2. 9 Election is of God, that showeth mercy, and we are called vessels of mercy; mercy presupposeth misery.  
2. We are elected in Christ as our head; and he is a Mediator and Saviour which presupposeth sin; he came to save sinners, Matth. 20. 16. the means of salvation are given to few, few are holy, the effect of Election, Matthew 7. 13.  
3. Man simply considered is the object of Predestination, in respect of the preordination of the end; but man corrupted, if we respect the ordination of the means which tend to that end; or man absolutely, in respect of the supreme or last end, or in respect of this, or that subordinate end.  
4. The end 
* Finis electionis est patefactio divinae misericordiae in gratuita quorundam peccatorum salute. Wendelinus. Ephes. 1. 4. 2 Tim. 1. 7. & 2. 19  of Election is twofold: 1. near and immediate eternal life. 2. farther off and ultimate, the glory of his name, Ephes. 1. 3, 4, 5, 6.  
5. The means to bring about these ends, Christ's merits, apprehended by faith.  
Consider also the adjuncts of this Decree, the eternity, immutability, and certainty of it. There is a certain and determinate number of the Elect, which cannot be diminished, or augmented.  
Christ prayed to his Father that the Faith 
* Se●el electus semper dilectus.  of his Elect might not fail, Joh. 17. 16. 20. It is impossible they should be deceived, Mat. 24. 24.  
The Papists think that the certainty of immutable election begets in a man a certain carnal security, 
No regenerate man can fall totus a toto, in totum, not the whole man with full con-sent, from all grace for altogether to the end.  and profaneness: but Peter thinks far otherwise, 2 Pet. 1. 10.  
God was not moved by any thing outwardly to choose us to eternal life, but it was only the mere will of God.  
Some of the Papists say, God did choose man to eternal life upon the foresight of his good works and his perseverance in them.  
2. The Lutherans 
* A man is elected (say they) on foresight that such a man will believe and persevere in this, and if he do not so, he shall not be elected.  say for faith foreseen, not because of any dignity in faith, but for Christ apprehended by it.  
Object. If God should not predestinate for some thing in us, he is an accepter of persons, for all were alike, Judas was no more opposite than Peter; why then should one be elected and not another?  
Sol. 1. This makes the Doctrine of Election such a depth, that God loveth Jacob and hateth Esau, in the Angels, some are elected, and some fallen.  
2. To accept of persons is then when we prefer one before another, and ought not to do so, now that God chooseth some; it is of his mere grace, 
* Laudet misericordiam Dei qui liberatur non culpet judicium qui punitur, August. Eepist. 106.  for all deserve eternal damnation.  
Arguments against the Papists and Lutherans.  
That which is the effect and fruit of election, that cannot be a cause or condition, for then a thing should be a cause to itself, but these are effects, Ephes. 1. 4. It should be according to them, he hath chosen us because we were foreseen holy, Acts 13. 48. A man is not ordained to eternal life, because he believeth, 
See Rom. 9 16. and 11. 35.  but he believeth because he is ordained to eternal life. Secondly, than we should choose God and not he us, contrary to that, John 15. 19 Thirdly, Infants are elected, who cannot believe or do good works. Fourthly, if man were the cause of his own election, he had cause to glory in himself, election should not be of grace. 
Rom. 11. 5. 6.   
All the Sons of Adam without exception are not elected: for election supposeth a rejection. He that chooseth 
* Elegit qui è multis aliquos legit, The very word Election signifieth a separating and culling out of some from the rest, John 15. 19 2 The. 3. 2.  some refuseth others. See Esay 41. 9 John 13. 8. Whom God electeth he doth also glorify, Rom. 8. 30. but all are not glorified, 2 Thes. 1. 10. & 2. 13.  
2. Saving faith is a true effect of God's election, peculiar to the elect, & common to all the elect which live to be of age and discretion, but many are destitute of faith for ever: therefore they must needs be out of God's election.  
3. The Scripture saith expressly, 
Matth. 8. 11.  that few were chosen, Matth. 20. 16. Few saved, 
Rom. 5. 19  Luke 13. 23. The elect considered apart by themselves, 
Rev. 7. 9  are a numberless number, and exceeding many, 
Hebr. 2. 10.  in comparison of the wicked, they are but few, even a handful, Matth. 7. 13. 14. & 22. 14. Luke 12. 32.  
Though some of the places of Scripture may be expounded of the small number of Believers in the days of our Saviour, yet some are more generally spoken, showing plainly that only few do find the way to life.  
At this day, if the world were divided into thirty parts, 19 of them do live in Infidelity, without the knowledge of the true God. The Mahometans possess other six parts of the world. Amongst them which profess Christ, scarce one part of those five remaining do embrace the true religion: And many more do profess with the mouth, then do with the heart believe unto salvation.  
The Arminians say there is an election axiomatical, not personal: they acknowledge that there is a choice of this or that particular means to bring men to salvation. God (say they) hath revealed but two ways to bring men to life, either by obedience to the Law, or by faith in Christ. But they deny that there is an election of this or that particular man. But God hath set down with himself from all eternity, who shall lay hold on Christ to salvation, and who not, 2 Pet. 1. 10. speaks of an election personal, Rom. 9 11, 12. of both elections, axiomatical and personal. Some hold that God's election is so uncertain and changeable, as that the elect may become reprobates, and the reprobate elect. But God's election is most firm, certain, and unchangeable, John 6. 37. & 10. 28. Matth. 24. 24. So much concerning Election.  
Reprobation 
* Reprobatio est praedestinatio quorundam ad aeternam mortem, propter peccata infligendam; ad declarandam justitiam divinam.  is the purpose of God to leave the rest of men to themselves, that he may glorify his justice in their eternal destruction.  
The Schoolmen and others distidguish between a negative and positive or affirmative act of Reprobation. The negative act is called preterition nonelection, or a will of not giving life. The positive or affirmative act is called pre-damnation, or a will of damning.  
The object of it are some sinful men, 
Wendelinus Reprobavit Deus propter voluntatem damnavit propter peccatum. Rom. 9 22.  or the greatest part of sinful men, which are called vessels of wrath sitted for destruction, Rom. 9 22. that there are more damned then saved; is proved, Matth. 20. 16. & Matth. 7. 14.  
The end of reprobation is the declaration of God's justice in punishing of sin.  
There is no cause of reprobation in the Reprobate, that they rather than others are passed by of God; that is, wholly from the unsearchable depth of God's good pleasure, but that damnation whereto they are adjudged, is for their own sins.  
Obj. 1 Tim. 2. 4. Who will have all men to be saved. Sol. That is, God would have some 
* Qui quos vis homines vult servari.  of all sorts of men to be saved, so all men is taken. 1. verse, Let prayers be made for all men, that is, all manner of men; he instanceth in one kind, viz. Kings. All is likewise here to be taken, not prosingulis genem, but progenerum singulorum. All manner of men of all Nations & qual●●es. All in this place doth not signify uniniversally: every man in every age and condition, but all opposed to the Jews only, all indefinitely & that in the times of the new Testament, of which the Apostle speaketh, 2 Pet. 3. 9 Not willing that any should perish, but that all should come to repentance: therefore there is not an election of some, and reprobation of others.  
Sol. He speaks there only of the Elect: & he would have none of them to perish. 
That any of his Elect should perish.  He speaks that for the comfort of the godly, & includes himself amongst them, long-suffering to us-ward: therefore he means those in the same condition with himself. He shows why God stays the execution of his wrath, because all his Elect are not gathered▪  
There is nothing doth more set out the glory, 
Consectaries of God's Decree.  excellency, and sufficiency of God than his Decree. O the infinite depth of the wisdom of God which hath fore-seen, decreed, and determined with himself, the innumerable things that ever did or shall come to pass, we should not search into the depths of his counsels, Deut. 29. 29. But in all things profess our dependence on him, and refer all to his decree, Psal. 37. 5.  
They are justly blamed that ascribe any thing to chance, 
Psalm 115. 3. & 135. 6. Jam. 1. 14.  fate, fortune, or good luck, as also such as are impatient under any cross.  
Admiring the methods of Gods eternal Counsel, and the execution of it, for the salvation of our souls will be a great part of our work in heaven.  
That is a desperate inference: 
Consectaries of Predestination, Ephes. 1. 4.  If I be predestinated, I shall be saved, though I neglect and scoff at sanctity. God hath predestinated the means as well as the end: he hath decreed us to be holy as well as happy, in good things, the Devil strives to sever the means from the end, in evil, the end from the means. We must not reason whether we be predestinated, but use the means, prove our Election, by our calling we should judge of our predestination, not so much descendendo, by prying into God's secret Counsel, as ascendendo, by searching our own hearts. It was good counsel that Cardinal Poole gave to one who asked him how he might most profitably read the Epistle to the Romans. He advised him first to read the 12. chapter to the end, and then the beginning of the Epistle to the 12. Chapter. Because in the 12 ●h. Chapter the Apostle falls on matter of duty and sanctification, which is the only way to attain to the knowledge of those great mysteries handled in the beginning of Predestination. Take heed of abusing this Doctrine.  
1. In respect of God, 
Consectaries of God's election and reprobation.  quarrel not with his justice, because he hath determined not to give grace to some, Rom. 9 14. that any are saved it is from God's mercy, there can be no injustice in refusing, when it is the mere mercy of God to take any: 
Austin & some others which have written largely of election, write sparingly of reprobation, because there appears more seeming offensive harshness in the Doctrine of reprobation, then in that of election: 2. the first being known gives light to the other.  as if of many Traitors the King spare some, and hang up the rest: neither have the Elect a just cause to glory, nor the reprobate to complain; since undeserved grace is showed to the one, due punishment inflicted on the other. It bewrays no more want of mercy in God, that he takes but such, than it did want of power, because he made not many worlds, since the exercising of one and the other, is determined by his wisdom.  
2. This may comfort the people of God, 
This Doctrine of absolute election is very comfortable and useful, Eph. 15. 6. 11. The Apostle there inculcats it 3. times in one Chapter, Rom. 8. 33. It is absolute as it opposeth cause or condition in us, not as it opposeth means.  who may be certain of their election and salvation, Rom. 8. 38, 39 Paul had not this by immediate revelation, because he concludeth upon such arguments as are general to all the godly, see 1 John 3. 14. Certainty of man's election and salvation is not such as we have of arts and sciences, yet the truths of God are more to be adhered unto then any humane principle.  
3. Nor is it such as we have of doctrinal truths, we are not so persuaded of God's favour in particular to us, as that there is a God, and that there is Jesus Christ, because the dogmatic truth is contained in the Scripture, the other is but a practical conclusion drawn from the General. 3. It is not such an assurance as expelleth all doubting & wavering, Mar. 9 24. yet doubting is a sin, and we are to bewail it: but the Papists teach doubting, and praise it under the name of humility, and say it keeps us from presumption.  
4. It is not such as presumption and carnal security, 
It is the duty of Christians to make their Election sure by their calling 2 Per. 1. 10. Make it your main study: there is the adverb of correction rather: you would rather look after other matters, but study this most.  excluding all use of the means, work out your salvation with fear; those which have been most persuaded of God's love to them, have been most active for him: the love of Christ constraineth us.  
5. It is more than probable, conjectural, or moral.  
6. It is not of our own conscience and Spirit only, but enabled by the Spirit of God thus to conclude and determine, Rom. 8. The Spirit witnesseth with our Spirit.  
Those that find this in themselves, should feed upon this eternal comfort, it is absolute, eternal, immutable, nothing shall oppose it, who shall lay anything to the Elect? It is full of love and grace. 
1 The Apostles exhortation shows it is a thing possible. 2 It is necessary, of great concernment, use all diligence & rather show, that 3 it is profitable, Such shall never fall into, 1. sin, 2. destruction. 3. apostasy. An entrance shall be ministered unto them abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ.  We may make our election sure by our calling, Rom. 8. 29, 30. and our effectual calling by two things. 1. by a new light. 2. a new life, 2 Cor. 4. 5. 1 Pet. 2. 9 John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of ourselves; we see our misery by sin, and our inability to help ourselves, Rom. 2. 23. 2 of God, God in Jesus Christ is discovered to us, 2 Pet. 1. 3. We see our need of Christ, and know him to be a mediator, who must reconcile God and us. 2. a new life is wrought in us, Ephes. 2. 1. We now die to sin, and live to God, 1. By faith, Rev. 17. 14. These three are put together faithful, chosen and called. 2. By new obedience.   

CHAP. II.  
2. The Execution of God's Decree.  
GOD executes his Decree by Actions, 
2. God's exterternall works.  Creation, and Providence.  
God's works are in time, 
Psal. 33. 6.   

1. Past Creation of all things. 
Heb. 10. 13.   
2. Present Government and preservation.   
Creation is taken, 1. Strictly, when God makes any Creature of nothing, merely of nothing, not as if nothing were the matter but the term, so the souls of men and Angels are created of nothing.  
2. Largely, when of some prejasent matter but very unfit and indisposed a creature is made, as Adam of the earth.  
Creation is the action of God, 
* Creatio est actio Dei externa, qua in princip● temporis, s●x dierum spacio, mundum produxit solo voluntatis suae imperio, ad nominis sui gloriam. Wendelinus.  whereby out of nothing he brought forth nature itself and all things in nature, both substances and accidents, in and with the substances, and finished them in the space of six days, both to his own glory and the salvation of the Elect.  
Or, it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name.  
Or thus, Creation is a transient or external action of God, whereby in the beginning He made the world by a mere command out of his own free will in six day's space to the glory of his name.  
1. An action,] not a motion or change, motion argueth some succession, but in the things created, the fieri & factum esse is all one, nor is it a change, because that supposeth some alteration in the Agent.  
2. Transient,] it passeth from the Agent to the thing created, whereas in immanent actions, as Gods will, decrees, and personal actions, they abide in himself.  
3. Of God,] 
Gen. 1. 1. And the beginningning of the Apostles Creed, The Father is said to work all things by his word and spirit, not as by an instrument, but as by a principal efficient of the same substance and equal with himself.  The efficient cause of Creation, is God the Father, Son and Holy Ghost. Creation is the proper work of God alone, so that He is God which created the world, and he created the world who is God, Jer. 10. 11. It is without controversy that the work of creation agrees to God the Father, the same is expressly given to the Son, John 1 3. Col. 1. 16. and to the Holy Ghost also, Psal. 33. 6.  
4. In the beginning,) By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning, that notes not that there was time first, and then God created the world (for time is a creature and concreated) but it denotes orde, that is at first.  
5. The world) that is, 
Rom. 1. 20. Ephes. 1. 4.  the Heaven and Earth and all things contained in them, Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that well ordered, decent, beautiful and comely frame of heaven and earth.  
6. By his mere command,) 
Psal. 33. 9  as appears Gen. 1. Let there be light, let there be heavens, w●ich argues his omnipotency.  
7. Out of his own free will,) for God did not need the world, and therefore he created it no sooner.  
8. The final cause to the glory of his name, Rom. 2. 20. Three Attrbiutes, especially manifest themselves in this work of Creation, God's power, wisdom, goodness, his power in that he made all things by a word and of nothing: his wisdom is seen in the order and exceeding wonderful and particular uses, all creatures have his goodness, in that he would communicate being to the creatures, He needed not the world, but was happy enough in himself without men or Angels.  
The work of Creation (say some 
a Pareus & alis. Acts 17. 24. Col. 1. 16.  set out generally in a general proposition, In the beginning 
b Dubitari non potest primum fidei articu●●●, 〈…〉 in Deum creatorem coeli & terrae, ex tructum esse ex hoc. Mosis aphor●s●no, Pa●eus. Pro. ●. 23. John 17. 24. Ephes. 1. 4. 1 Pet. 1. 20.  God created the Heavens and the Earth; Which proposition He after explains by its parts.  
That the world was not from eternity but was made by God these arguments may persuade.  
First, and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture, 
c Quam vis natural lamine demonstrar● posset 〈◊〉 à Deo fuisse c●nditum, tamen rectè A●gustinus de Civit. Dei. l. 11. c. 4. Quòd Deus ●undum fecerit, nulli tutius credimus quam ipsi Deo.  as the first and second chapters of Genesis, 38 and 39 chapters of Job, and some Psalms almost whole, as 104. and 136. this also is the first Article of our Creed, that the world was created in time by God. The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this work above others.  
Secondly, and probably, the light of nature shining in these reasons.  
1. The original of Nations laid down by Moses, Gen. 10. and else where, which could not be feigned by him, since some memory of them was then extant among many, which yet in progress of time was extinguished.  
2. The beginning of Arts, the first inventors 
d Joseph. Antiqu. l. 2. c. 2. See Polid. Virgil de inventoribus rerum.  whereof are known, and in what time they flourished: for it is not probable that so many ages before, mankind lived without arts, and that in these last times they were all both invented & perfected.  
3. The newness of all Heathenish histories, the ancientest of which tell of nothing before Noah's flood, or the beginning of the Assyrian Empire under Ninus. The holy history itself is only of 4000 years or thereabout, 
Master Pemble in his Treatise of the providence of God.  which nevertheless i● the greatest monument of antiquity. Now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago, to say that they were so ignorant that they could not; or so slothful that they would not deliver in writing what was done in their times.  
4. The decay of man's body and age, which from a great strength, quantity, bigness and time of life is now come down to a narrow scantling, which if had decreased so always in infinite 
* August. de civitate Dei l. 15 c. 9 Pliny. l. 7 c. 16. Aul. Gell. lib. 3. cap. 15. Juven Sat. 13.  ages, it would by this time have been brought almost to nothing.  
The certain series and order of causes and impossibility of their proceeding in infinitum: for it must needs be that there should be one first, which is the universal cause: but first it is not unless it be one, nor one except it be God.  
6. As a thing is, so it works, but God doth not depend upon another in his being, therefore neither in working doth he require a pre-existent matter.  
7. Art presupposeth nature, and nature matter; but God in working is a more excellent cause then art or nature, therefore presupposeth nothing in working.  
8. The first cause, viz. God is infinite, therefore he can do whatsoever implieth not a contradiction, but the Creation of things in time implieth it not.  
9 Whatsoever perisheth hath a beginning: 
Lacta●●ius.  the world doth perish, because all its parts decay, and are subject to corruption, therefore the whole. The Angels and souls of men are changeable by nature; as appears by the fall of the Devil and man's fall.  
10. Either the world was eternal or had a beginning, it could not be eternal.  
1. Because it is compounded 
* That the Wworld is 〈◊〉 compounded our senses tell us, seeing some things are heavy, some light, some hot, some cold, and one of these is apt to destroy another, as is the nature of Contraries.  of divers parts, & those in nature contrary one to another, which could not meet together in that order themselves, therefore it was made by somewhat, and then either by itself, which could not be: for that which makes, is before that which is made; and the same thing cannot be before itself, or by some creature which could not be; because that is but a part of the whole, and therefore meaner than it considered as whole, and not able to make it.  
2. The world could not be eternal, because it is limited in respect of place, quantity, power, therefore it is not infinite in time. That which is eternal 
* What is eternal, is without beginning, mutation, succession, or end, so only God. See Doctor Hackwells Apology of God's providence. p. 39 46. De qu● re inter duos Rabbinos est Controversia R. Eliezer, & R. Josue altero mundum in martio: altero in Septembri contendente condium esse. Quod quia nobis Scriptura non exprimit, tanquam curiosum relinquamus Mercer.  is the first thing, & consequently the best, therefore God is only so, having no parts, nor being subject to corruption.  
By these reasons it is evinced, that the world is not eternal, but was created by the chief workman of all things in time. But concerning the time of the year, when the world was made, whether in Summer, Autumn, or the Spring, we will not raise any curious and unprofitable questions. See Sarsons Chronologia vapulans, page 123. Let it suffice to know that it was created by God in the beginning, Gen. 1. 1. that is, in the beginning of time, or rather together with time then in time; for the instant and moment of Creation was the beginning of all following, but not the end of precedent time.  
Hitherto concerning the efficient cause, there followeth the matter of Creation.  
Of the first and immediate Creation, there was no matter at all, the Divine power drew out nature itself, not out of any pre-existent matter, but out of mere nothing.  Materiam noli quaerere, nulla fuit. 
Nothing negatively.  
N●thing but nothing 
* Silvester. When we say God made the World out of nothing, our meaning is not, that nothing was the matter whereof the world was made: but only that it was the terminus à quo, non materia exqua.  had the Lord Almighty,  
Whereof, wherewith, whereby to build this City.  
Thus were created all incorporeal and immaterial substances; the Angels, the reasonable soul, and the highest Heaven (as some say) for those things which are void of matter, cannot be framed out of matter.  
2. The mediate Creation is, when a thing is brought forth of a praexistent matter; yet so rude and indisposed, that it may be accounted for nothing; so Adam's body was created of the Dust or Slime of the earth, Gen. 2. 7. Beasts and Birds out of the earth, Gen. 1. 19 which yet God did merely of his good pleasure, no necessity compelling him, nor the matter he took any way helping him in working; it was nothing privatively, as they call it.  
Divines observe four things in God's Creation.  
1. His command; whereby he said, Let there be light, and there was light. God's words are things.  
2. His approbation; whereby all things are acknowledged as good. God saw they were good. That is, apt for the end 
* Bonitas rei creatae est illa perfectio, qua apta sit ad usum, cui inservit, ●mesius haec bonitas duplex est, 1, Generalis omnium creaturarum, viz. integritas & perfectio omnium do●orum & ●●rium naturalium, qua●um beneficio suas operationes exercere possunt conformi●er ad divinam voluntatem & ordinate ad proprios fines. 2●, Specialis, creaturae, rationalis Angelorum & hominum; qui donis supernaturalibus ornar● sunt, qua vocantur 〈◊〉 nomin● sanctitas ●ive imag● Dei. Gen. 1. 26.  for which they were made, free from all defect and deformity, or punishment, Gen. 1. 31.  
3 Ordination and appointment, whereby He assigned unto all creatures their use. Jeremy. 52. 1●. He made nothing in vain.  
4 A sanction of a Law and Decree which the creatures must always observe, called a Covenant with day and night.  
Hitherto of the efficient cause and the matter, there followeth the form of Creation which may be considered either in respect of God, or in respect of the things created.  
1 The manner of Creation in respect of God is this, He did not create the World by a necessity of nature, but according to the Eternal and Immutable; yet most free decree of his will.  
2 By his word and b●ck alone, without any change, weariness, or toil, He made and established all things.  
2 The form of Creation in respect of the things created is two fold.  
1. Internal, (viz.) the very force and power of nature imprinted by God both in all things in a common manner and respect, and in the several kinds according to the particular essence and condition of every thing, by which they are made powerful to proper or common operations.  
2. The external form is twofold, partly a sudden and momentary production of all things, 
M ●. ●emble. ubi supra.  partly a most beautiful disposing and excellent order of all things produced, both in themselves, and among one another. The world hath its name in Greek from beauty, God could have created them all at once, but he made them in the space of si●e▪ 
a That opininion of Austin, that God made all things in a moment, & distributed them into days, because of our better understanding, is exploded by all. Although Creation was done in a moment, in respect of the particular bodies severally considered, yet in respect of all, it was not perfected in an instant, but in the space of six days; which spaces of days, note not a temporal succession of the same, but the order of divers Works.  days, that he might show,  
1. His power in producing whatsoever effects he would without their general causes, while he enlightened the world, made the earth fruitful, and brought plants out of it before the Sun and Moon were created.  
2. His goodness and liberality while he provides for his creatures not yet made, and brings the living creatures into the earth filled with plants and nourishment, men into a world abundantly furnished withal things for necessity and delight.  
3. That we might thereby more easily conceive, that the world was not made confusedly or by chance, but orderly, and by counsel; and might not perfunctorily but diligently consider the works of Creation. How should we deliberate in our actions 
b Festina lentè.  which are subject to imperfection? 〈◊〉 it pleased God not out of need to take leisure.  
So much for the form of Creation, there remains in the last place the end which is twofold.  
1. The last and chiefest, the glory of God the Creator, in manifesting his goodness, 
c 1 God's goodness in making all things good Gen. 1. Ps. 33 5. 2. His power, in creating all things of nothing, Psal. 96. 4, 5. 3. His Wisdom in making such various things. Psalm. 104. 24.  power, and wisdom, which excellencies of God shining forth in the existence order and wonderful workmanship of all creatures, and in the wise government and administration of them; God would have acknowledged and praised by reasonable 
* Isa. 40. 26. Consectaries from Creation in general.  creatures. Psal. 19 1. and 10. 24. Prov. 16. 4. Rom. 1. 20. & 36.  
2. The next end for the work itself, that all things should serve man, and be useful to him, especially to further the salvation of the Elect. Genesis 1. 20. Psalm 8. 4, 5, 6. 1 Corinth. 3. 21. 22.  
It serves to confute sundry errors.  
1. The Arrians, which said the world was made by Christ as the instrument and secondary cause, that place Rom. 11. 36. doth not prove an inequality of persons.  
2. The Manichees, which held two beginnings contrary to themselves, God the author of good things, and the devil the author of evil, this is blasphemy against God, and is contrary to what Moses saith, Gen. 1. 31.  
3. Aristotle, that held the world was eternal, though some 
d Albertus Magnus, Et eo major discipulus. Thomas Aquinas persuasum nobis cupiverunt non ●am propositum Aristoteli fuisse, aternitatem mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac invictis rationibus ●omprobare quam illad so●ùm estendere, mundum non esse genitum, hoc est non incepisse per motum, quae philosophorum priorum sententia erat. Vossius in Thesibus de creatione vide plura ibid. Et Hackwell Apol. pag. 442, 443, 444.  say he did not. Democritus who held that the world was made by a casual concourse of atoms, and that there were infinite worlds, when the Scripture speaketh but of one; God sent his Son into the world, not worlds; See the discovery of the world in the Moon. Proposit. 2. Galene who having read the fifth Chapter of Genesis, said, that Moses said much, but proved little.  
2. It condemes.  
1. Those which set their affections on the creature, if there be beauty in that, what is in the Creator?  
2. Those that abuse the creatures by cruelty, or pretended Lordship.  
3. Those which mock at the parts of any man; if borne lame, or deformed; this is to despise the Workman, to murmur at the Potter.  
3. It shows that God hath first, chief, absolute, and perpetual sovereignty over all his creatures; 
Jer. 27. 5. & 45. 4.  so that he can use, command, and do with them, as in equity seems good to his heavenly wisdom. 
Rom. 9 21.   
4. When we behold the Heavens, the Earth, Aire, and Sea, how they are filled, what use and commodities they have, we should contemplate God in these things we see with our eyes, 2. We should learn what a one God is, 
He bounds the Sea with his Word only; God instanceth in the work of creation to Job, to show his power. His wisdom shines in the exquisite workman ●ip, variety, order, and subordination of them one to the service of another.  1. Eternal, He that made heaven and earth, is ancienter than both. 2. Almighty; Great works cannot be brought to pass without great strength: he must needs be Infinite in power, which made heaven and earth, and hangs the earth as a Ball, without any pillar to support it.  
3. Most wise; strength separated from wisdom, is little worth: God knows all things, the nature of the Heavens, Earth, Water, perfectly; because he put such a nature into them: tell yourselves, that God is a wise understanding Essence, can order all to the best.  
4. Exceeding good; he hath infused goodness into the Heavens, Waters, Earth; they are helpful and and serviceable to man: how much more goodness is there in God, he is good, and doth good.  
5. See his love in making man 
* Man was magnified in Creation, in being made so excellent a Creature, Psal. 8. 5. and in having so many excellent creatures made for him, Psal. 8. 3, 6, 7, 8.  best of the Creatures here below: we should honour God in our minds, account him the chiefest and only good, and his favour the chiefest felicity, bring our wills to long after him, to desire him above all other things, choosing him as our happiness, loving him and desiring to enjoy himfully: Learn to fear him above all, not daring to offend him, and obey and please him; what more agreeable to reason, then that the Maker of all, should be Ruler of all? we are more his, than a child his Parents, a servant his Masters. We should also acknowledge that he made us, 
David. beheld the works of God with admiration, Psal. 8. Rev. 4. 11.  Psalm 100 and praise him: Gods great works call for great praise; commend him with our tongues, and speak good of his Name, Psalm 19 2. The heavens declare the glory of God. i.e. give occasion to man of declaring it.  
5. This is a comfort to those who acknowledge God to be such a one as he is; is not he rich enough to maintain them? wise enough to direct them? strong enough to protect them? If thou want goodness, he can create in thee a new heart; it may comfort the godly in regard of the resurrection● God can raise them up at the last day.  
6. It is a great terror to the wicked, which do not fear but despise him; God will hate, despise, and destroy them: God can do it; he made heaven and earth, and he will do it because he is true, 
Esay 17. 11.  he hath threatened it: oh the misery of that man which hath him for his enemy.  
7. We may learn from all the Creatures in general, 1. to bewail our Rebellion against God, which all of them reprove, for they all stand in their kind and station in which God set them at first. The Sun rejoiceth to run his course: the Sea keepeth her bounds, the earth stands upon her foundation, the heavens keep their motion, and declare God's glory, the very winds and seas obey him. 2. All of them teach 
a He that studi●s the creature much shall find much of God, and of himself. Some conceive Isaac, Gen. 24. 63. studied the Book of the Creatures.  the invisible things of God, Rom. 1. 20. as was before showed.  
8. We should make a right use of the creatures: use them first devoutly, 1 Tim. 4. 5. in faith, Rom. 14. 14. and ult. with Prayer and Thanksgiving, Matth. 15. 36. Acts 27. 35. Secondly, soberly, 1 Cor. 10. 31. 3. thankfully, 1 Tim. 4. 4.  
Having handled the works of Creation in general, I now proceed according to Moses his Method, to a more particular enarration of each day's work.  
The whole first Chapter of Genesis may be thus divided.  

1. The Author of the world's Creation, God.  
2. The Worke.  
3. The approbation of it.   
1. verse. In the beginning of time, or being, therefore the World was not eternal.  
John begins so, and took it hence▪ but beginning there may mean from Eternity: or as here, Christ did not begin then, but was then, Prov. 8. 22.  
Bara Elohim, God's Created 
b Aliis scriptuturiaelocis apertiùs, & expressiàs potest trinitas confirmari & efficacacius adversum I●daeos est pugnandum ne nos illis ridiculos praebeamus linguae eorum im●eritia, Mercer in loc. Ego cum Calvino, mercery & aliis, imea re sentio, ex solo vo●e Esohim terminationis pluralis, conjuncta cum verbo singulari, non posse solidum duci argumentum pro tanto mysterio, quia rationes a●●a●ae mihi videntur 〈◊〉 adductis pro sententia contraria praeponderare. Etsi e●s●imen 〈…〉 esse 〈…〉 stodi●●, qui 〈…〉, & ex hoc loco sic intellecto mysterium tri●ratis probare conantur▪ sed quia non ●gitur de intention eorum, q●am piam & bonam conso●us, verum de Mosis proposito, in hujus vocis usu, missa eorum intention, rem ipsam in se spectantes, judicamus solidiora consectanda esse argumen●● quam quae à vocula aut constructione aliqua grammatica deducuntur, quam Judae● & haereticis proclive sit eludere, & quasi de re ipsa triumphata, ex talium argumentor●m refutatione gloriari. Rivet 9 in 〈◊〉. . That difference between the Noun Plural, and Verb Singular (saith Rivet) signifieth not the mystery of the Trinity, but is an id●otisme of the Hebrew tongue, in which such enallages are frequent, as Numb. 32. 25. How ever there is no difference in the thing itself; for the name of Gods being taken here essentially, (not personally) is common to the 3. Persons; Gods created, is as much as the Father, the Son, and Holy Ghost created▪ for elsewhere it is manifest from Scripture, that not only the Father, but the Son and Holy Ghost also created the world.  
Created, signifieth an act of infinite power, and is not communicable to any creature. 1. Ex nihilo fecit, & quidem potentissime ac magnificentissimè. Junius.  
Heaven and Earth. In the first day were created Heaven and Earth; as it were the foundation and roof of the building, Psalm 104. 5. Esay 40. 21, 22.  
The work of the first day, was 1 Heaven, under which name are comprehended partly the Empyrean, first and immovable Heaven, which is called in Scripture, the third Heaven, and Heaven of Heavens, Ephes. 4▪ 10. 2 Chron. 6. 18. Acts 1. 11. & partly the Celestial Spheres, which it is probable were made the first day; but without those lights of the Stars, with which at length in the fourth day, they were adorned: the Hebrew word for Heaven being of the Dual number may imply both. The heavenly Intelligences or Angels, the Inhabitants of the Invisible Heaven were then made, as is probable, saith Chemnitius, Coelum id est, extimum illum hujus universitatis ambitum cum super Caelestibus incolis illius & spiritualibus formis atque intelligentiis, Gen, 2. 1. Job 38. 7. Junius in loc.  
2. The four first simple things, or elements, as some think, Earth, Water, Aire Fire, and the fitting of them for use, by making day and night. Though other hold, that the air and fire are comprehended under Firmament, the work of the second day. For the earth, there is he emphatical: this earth which we dwell in, though then unpolished. The earth is described in the second verse; it was without form and void, informity and vacuity in the original, without inhabitants and without ornament, the earth and waters were joined together among themselves; the waters at first did encompass and cover the earth round about, as it were a clothing and garment, Psalm. 104. 6. Darkness was on the face of the deep; that is, the waters which enclosed the earth in themselves.  
3. v. There is an extraordinary light mentioned; 
It is questioned whether this light was spiritual or corporeal, a substance or Accident.  (the ordinary fountain of light is the Sun) which in what subject it did inhere is not certain: some say water in the thinner parts of the superficies, some the Heavenly Spheres, others say the Element of fire: for that (say they) is either included under light, or we know not whether to refer it; and God created not accidents without subjects.  
The work of the second day were twofold: 
The out-spead thing Expansun in Latin. Estendue in French.   
1. That most vast firmament, viz. that space between the earth and sky: the Hebrew word signifieth the extending of any thing, or the thing itself.  
2. The division of the waters above, from the Waters below 
c This made some hold that there were waters above the skies, as Brentias' saith, alleging that place, Psa. 148. 4. The Schoolmen understand it of the Crystalline heaven. , that is of the clouds which are in the middle Region of the Air, from the Fountains, Rivers, and Sea, which remain under the lowest Region. But by the name of Clouds and Waters above the firmament, we may understand all the Meteors, both watery and fiery, which were created then in their causes. Jer. 10. 13.  
The approbation given of other days, is here omitted in the Hebrew, not because Hell was created on this day, as the Hebrews 
d Mercerus in Gen.  say: but because this work of distguishing the waters was yet imperfect and finished on the third day.  
The work of the third day was threefold.  
1. The conflux, 
1 Eccles. 7. Job. 26. 10. & 38. 13. Psalm 104. 9  or gathering of the waters below into one place in regard of the greater part of them, called Sea, that so they might not overflow the earth: and by this command of Gods, they still continve so: Luther said well, that all a man's life upon the earth is as great a miracle, as the Israelites passing through the red sea.  
2. The drying of the earth, to make it habitable, and fit for nourishing plants, and living creatures.  
3. The producing of Herbs and Trees of all kinds.  
The works of the fourth day were, the Lights both greater, as Sun and Moon; and lesser, as the other stars, placed in the Heavens as certain receptacles, or vessels, wherein the Lord did gather light, which before was scattered in the whole body of the heavens.  
2. The use of them; they were to give light to the world, to distinguish the night from the day, 
Gen. 8. 22. Pallida ●una pla●, rubicunda flat● alba serenat. Rogue soir & blanc matin, ●est le plais●r du pelerin. See Pliny's Natural Hist. l 18 c. 35. See Josephus, and Luk. 21. 25  the day from the week; as also to distinguish seasons, Summer, and Winter, Spring, & Autumn, Seedtime, and Harvest. They are Signs;  
1. Natural: by them we may guess of the Wether, Matth. 16. 2, 3. from the colour and figure of the Moon, some will conjecture what weather is like to be.  
2. Civil, Husbandmen, Gardeners, Fishermen, Mariners, gather observations from them.  
3. Ecclesiastical; to know the New Moons, and spiritual strange apparitions in them, are signs of God's anger, as extraordinary Eclipses 
e As at christs Death, which Eclipse Dionysius Areopaeita, a great Astronomer, beholding, and little knowing of Christ's death, he cried out, Aut Deus naturae patitur aut mundi machina dissolvetur. , Blazing-starres.  
The works of the fifth day; were,  
The Fishes of the Sea, and Fowls of the Air, divers i● nature, shape, qualities; virtues and manners of living: the fishes were appointed to increase, multiply, and fill the waters: and the fowls to increase, multiply, and fly in the air.  
The work of the sixth day is twofold.  
1. All terrestrial bruit creatures, Beasts 
f The Beasts of the earth are here distinguished into three ranks, 1. Cattles, that is all tame & domestical Beasts. 2. Creeping things, whereby are understood those which have no feet, as Serpents, & those which have but very short, as Worms, Ants. 3. Beasts, whereby are understood all wild Beasts, which have their name from life in the Hebrew. , Cattle, and every thing which creepeth upon the earth in their kind, having virtue and power from God to increase and multiply.  
2. Man, male, and Female, Adam's body of the dust of the earth, viz. that he might have in his own bosom an argument, and incentive of humility, left for his excellency he should wax proud against God; Eves body out of a rib of Adam, for a sign of most near conjunction, and love betwixt man and wife. The Creation ceased in man, as in the Masterpiece of God's skill, and as in the end to which all other things were destinate. For all other Creatures, by the bounty of the Creator, were to serve Adam, as their Lord and Prince.   

CHAP. III.  
I Shall now insist more largely on the particular Creatures, 
All Philosophy is in the first●Chapter of Genesis; Ba●sil, Ambrose, Zanchie, Polanus, have drawn discourses of Philosophy hence. Of the Heavens, the Angels, Elements, and Light, the Creation of days & nights. 1. Of the Heavens.  and draw some Consectaries from them, saying little of the reasonable Creatures, Angels and Men; because I intent more fully to treat of them by themselves.  
The Creation of the Heavens is a great and wonderful work of God; the Heavens were not always, neither came they by chance, or any other way, but by the wonderful power of God creating them. So the Scripture telleth us often, Psal. 102. 15. Esay 40. 12. and 22. and 42. 5. and 45. 2. and 48. 13. God frequently challengeth to himself the glory of this exceeding great work, alleging it as an effect of his wonderful power and greatness. The excellency and greatness of this work appears in divers things. 1. The abstruseness of the matter. 2. The perfection of the form. 3. The exceeding hugeness of its quantity. 4. The height of it. 5. It's swift motion. Lastly, the excellent usefulness of if for the Creatures here below, and all other things contained in it.  
First, the matter of the Heavens is dark and hidden, and goes beyond the power of mortal creatures, certainly to determine of it. Philosophers know not what to say here; some of them do think, that the upper heavens are made of the same matter with these inseriour bodies, and some again do deny it, and think it consists of another, which they call the fifth E●sence; because they perceive it to be of such different working and qualities front the things below.  
2. The perfection of the Figure 
g Among all Geometrical Figures, the spherical, or the round is the most perfect; and amongst all natural bodies, the heaven, is the most excellent. It was therefore good reason the most beautiful body should have the most perfect and exquisite shape. Mr. Pemble.  of the heavens, and all the Stars of heaven doth marvellously grace it: for it is of an Orbicular or round form, a Circle encompassing the earth and waters round, which is of itself also for the main Orbicular; and this concerning the Stars our senses do declare, and concerning the whole Heavens the motions of the Stars, which our eye doth tell us; for the Sun riseth every morning over against the place it did set the evening before, and so evinceth that its course is round 
h The earth is round but not precisely: There are Hills like Warts, and Valleys, like Wrinkles in a man's body. Exact roundness is not found in any body but the Heavens. : The round figure is the most beautiful, strong, perfect, and capacious figure, and this may mind us of God's Infiniteness, Perfection, and unchangeableness.  
3. Consider the hugeness of its 
i How else could it contain the Sun, Moon, and Stars, in convenient distance from the earth, one from another.  quantity: for who can measure the backside of heaven? or tell how many miles space that mighty Circle doth contain? the Globe of Earth and water is very great, but all that is, as it were, an undiscernible Point, compared to the whole Globe of heaven: how incomprehensibly great is he which hath made a building so great? The whole circuit of the heavens, wherein are the fixed Staus, is reckoned by Astronomers to be a thousand and 17. millions of miles at least.  
4. It is a high and stately building, Job. 22. 1●. 160. millions 
k Mr. Greenhil on Ezek. p. 104.  of miles high from earth to heaven: it is so far by the Astronomers rules. It is a wonder (saith 
l Bishop Hall in his Contemplations on the Creation.  one) that we can look up to so admirable a height, and that the very eye is not tired in the way. If this ascending line could be drawn right forward, some that have calculated curiously, have found it five hundred years' journey unto the starry heaven. This putteth us in mind of the infinite mercy and goodness of God, 
The Heavens for height Prov.  Psalm 103. 3. and of his Majesty; the highest heavens are a fit Palace for the most High, Psal. 104. 3.  
5. It's admirable swift motion and revolution in 24. hours, 
Vide Fullers Miscellanea. l. 1. c. 15.  which our conceits cannot follow; teacheth us, that God is far more swift and ready to help us in our need. A Bullet out of a Musket flies swiftly, 
Insita à Deo vis quae in scriptures saepe appellatur praeceptum Domini est causa motus.  it will fly 180 miles an hour according to its motion. The Sun moves swifter, 
* Mr. Greenhil ubi supra. Philosophers say, the Heaven's work upon Inferior bodies by three instruments, viz. Light, Motion, Influence.  1160000 miles in one hour; the fixed stars some of them 42 millions of miles each hour.  
6. The use of it is admirable, the motion of the heavenly bodies is the cause of generation, and corruption here below: if they should cease moving, the being of sublunary bodies would cease. The inferior heavens are fitted for the generation of Meteors, Rain, Snow Thunder, Lightning by its fit distance, as it were from the Earth and Stars. Here is room for the making and showing of them all. The lower part of it also, by reason of its thinness and subtlety, is fit for the flying of Birds, and for the breathing and the living of man and beast; and it is fitted to be enlightened by the Sunbeams, and to receive that illumination and heat, without which the Creatures here below could not subsist, and the stars, chief the Sun, are placed at a convenient distance; and it is fitted for the swift motion of the heavenly bodies, in regard of its rarity and subtleness, which if it were thick & gross could not have so speedy a passage through, or about the same; especially the highest heavens are fitted for the inhabitation of those immortal persons; some of which do, and others shall inhabit a being so spacious, bright, and every way glorious, that the multitude of those happy persons may have space enough to see the beauty of GOD.  
The Philosophers divide the Regions of the world into two Regions, the Celestial, and Elementary Region. The Celestial, they divide into divers Orbs, or Globes: for the Heaven of heavens, sedes Beatorum, the feat of the blessed Saints and Angels, they had little knowledge of, if any at all. The first movable, as they termed it, the highest Orb by the unspeakable, swift circumrotation of which, they thought all the other Orbs were carried from East to West, in the space of 24. hours. This is the tenth Globe or Orb; the next they call the Crystalline or watery Orb, because it is clear bright, and apt to to shine through as water. 
a Some say the Orbs are contiguous each ●o other, & closely enfold each other as the skins of an onion contain one another, and others think there is no such variety or maltitude of Orbs, but alone one first movable in which they conceive the fixed stars to be placed, and they think the planets move not in Orbs but of themselves, as birds fly in the air.  The next is the Starry heaven, which hath eight Spheres, one for the fixed Stars, and seven other for the Planets, each Planet having (as they say) his distinct Orb. Saturn is the uppermost, next Jupiter, than Mars, in the midst the Sun, than Venus, next Mercury, the la●t and lowest of all, is the Moon. So is the division of the heavenly Region; the Elementary, they divide into the region of fire, next to the Moon, and of air next to that; and that they distinguish into three Regions, the highest, middle, and lowest; then that of the Water and Earth, compounded together: so they: But now the Scriptures divide the World into two parts, Heaven, and Earth, as you read in the first words of the Bible, In the beginning God made heaven and earth. By Earth, it meaneth this Globe of Earth, and Water, where men, Beasts, and Fishes are. By Heaven, all the space from the Earth upward; and of this heaven it maketh three parts. 1. The highest Heaven, the heaven of Heavens, 1 Kings 8. 27. the habitation of God himself; and all his Saints & Angels, Job. 14. where God reveals his glorious presence to them for ever. This is called by Paul the third Heaven, 2 Cor. 12. 4. for its situation, above the Air and sky, both which have the name of Heaven and Paradise 
b It is called the Paradise of God, Rev. 2. 7▪ , 2 C●r. 12. 4. because the earthly Paradise was a figure of it; and because it is a place of endless joy & pleasure.  
2. The Starry 
c It is called by the Greeks ●ast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is altogether shining, because of the great number of Stars in it. , Sky, where the Stars are; it is described in Job to be firm, as a molten Looking-glass.  
3. The lower Heavens; all that place above our heads to the Starry Heaven. Hence the Clouds are called the clouds of Heaven, and the Fowls of Heaven, and Birds, are said to fly in the face of the Heavens.  
Every one is to fall out with himself, and blame himself for slighting and neglecting the consideration of this work, that offers itself so constantly to our eyes, even this so curiously wrought Curtain, which God hath 
a Psal. 104. 2. There he alludes to Gen. 1. 6. ●et there be a Firmament or stretching forth. God made the heavens with as great ease as one can stretch out a curtain when it is folded up.  spread forth, especially let us blame ourselves for not seeing God in the workmanship of heaven; that we take not notice of him, as the Author of it, and raise our hearts higher than the heavens to him that measures them forth, as with a Span, we should believe that he is so. Great, Good, and Wise, as this Heaven proclaimeth him the Maker thereof to be. Let us see and bewail this blindness; there is no place in the earth, which hath not the Heavens spread over it. Oh that we could put ourselves in mind of him that did spread out the Heavens, and remember, that he sees us every where; for where any work of his is to be seen, surely, the●e is himself to be seen; and there he sees all things that are there; especially, let us learn to press this knowledge upon our will and affections, that it may beget in us obedience, love, fear, joy, confidence, and other holy virtues; without which, all talking, 
How beautiful art thou that hast adorned the heavens saith Job.  yea and thinking of God, is idle and fruitless. Let us press ourselves to become subject to him, who hath the heavens at command, because he made them, to love him that hath form, for our use, so excellent an house, so richly vaulted above; see the invisible things of him that made all in these things which you behold, thy conversation should be there where Christ is, Col. 3 There is thy Father's house, thine own Country, thy inheritance, It is a great deal of comfort to God's people, that have such a Father, who can so easily stretch out Heaven, trust in him for houseroom, that can build a world with so much ease.  
For the Angels (because I intent to speak more largely of them afterwards) I shall here only answer one question athem. 
Consectaries from the Angels.   
Why are they not spoken of in the Creation, where man and beasts are mentioned, and why is not the special day named wherein they were made?  
Answ. Not so much, for fear the Jews, a people prone to Idolatry should have worshipped them: for then by the same reason Moses should have forborn to have mentioned them in the whole story of Genesis, which was published at the same time, and to the same people, that the first part of it: but it may be to give us to understand, that God did not use any of their help in the Creation, and had no need of them at all, but made the whole world without them, or because he relates the making of sensible things 
* Quia Moses ruditatise nostrae accommodare voluit, ideo quae a●tiora nostro captu erant praetermissis, ea tantùm commemoravit quae sub oculis sunt. Zanchius de S●mb. Apost. Ego Mosen puto voluisse populo creationem rerum aspectabilium proponere, & nihil de invisibilibus dicere, unde in toto sex dierum opere ne unius quidem invisibilis Creaturae mentionem fecit. Mercerus in Gen. 1. 1. idem habet in caput secundum versum primum; idem habet Pareus.  only, but that they were created, appears, Coloss. 1. 16.  
The Scripture hath not so clearly expressed the precise time and day of their Creation, therefore Ambrose and Danaeus confess that they know not when they were created. But it is probable they were made with the Heavens, which some say were made the first, others the second day.  
As man was then first made, after his habitation, the earth was made and adorned; so it is probable that the Angels were made together in a great multitude. After the Heavens, their habitation was finished. Chemnit. in loc. common.  
Gen. 2. 1. The Heavens and all the host of them. It is plain from Job 38. 7. that they were made before the Earth. When God laid the foundations of the earth, and laid the Cornerstone thereof: then the Sons of God (that is, the Angels) Job 1. 7. Snouted for joy.  
An Element is that whereof any thing is compounded, and itself uncompounded Each element is superior to other, not more in place then dignity.  
The dry land is called earth, 
Of the four Elements.  which is a firm, 
1. ●f the earth.  cold, & dry Element, round and heavy, hanging unmovably in the midst of the world, fit for habitation.  
The Psalmist describes the creation of the earth, 
A Base is the lowest part of a pillar. The dry land appearing firm above the waters, God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets, of which our English name, Earth is derived, and hath the sound of it.  Psal. 104. vers. 5 Who hath laid the foundation of the earth, or founded the earth upon his Basis, that it should not be removed for ever. The earth is the heaviest and lowest element. It is so made that it doth stand firm in its place, so that neither the whole earth is moved out of its place, nor yet the great parts of it. This is an exceeding wonderful work of God to settle the earth so upon certain foundations, that it is not shaken out of its place. Take a little piece of earth not bigger than ones fist, nay then ones eye, or the apple of it: hold it up in the air, let it fall, it will never cease moving till come to lie upon some solid body, 
Nec circumfuso pendebat in aere tellus ponderibus librata suis Ovid met.  that it may hold it up & stay the motion of it. Now how is it, that this whole lump of earth, the whole body I say of the earth hangeth fast in the wide and open air, and doth not sway and move now hither and now thither: what is it that holdeth it up so steadfast in the very midst of the air? It is God's work who hath founded it on his Basis that it cannot be moved. 
Carpenter in his first book of Geog. ch. 4. saith the earth's circular motion is probable; Copernicus said, that the earth moved, & the heavens ●ood still. See more of this after about day and night.  This work is often mentioned in the Scripture, Joh 26. 7. There is nothing which might hold it up, & yet behold it hangeth still and quiet, as if it had some pillar or base upon which to rest itself. The Lord doth in larger words commend it to the consideration of Job, when himself comes to speak with him, Job 38. 4. & 6. God there compareth himself to a builder that lays the foundation, and then sets up the building by line and measure, and convinceth Job of his weakness, that knoweth not how this earth should be set up or founded, whereas the Lord himself effected this building long before Job was. David telleth of it, Psal. 24. 2. as a ground of God's right unto it, and to all things that are in it: for saith he, He hath founded it upon the seas, and established it upon the floods. And Solomon mentions it, Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work, because it is both necessary and unsearchable. It is necessary, for it is the cause of the order of things in all the world, and of their not being jumbled and confounded together. 
Aristotle would have Earthquakes to proceed from a spirit or vapour included in the bowels of the earth (2d. of his mereors 7. ch.) which finding no way to pass out, is enforced to tutne back, & barred any passage outseeks every corner: and while it labours to break open some place for going forth, it makes a tumultuous motion which is the Earthquak. It is 1. universal, which shakes the whole earth in every part, at least in the upper face, the cause whereof is not natural, but the immediate and miraculous power of God, such a one happened at our Saviour's passion. 2. particular that which is limited to some one or more particular places. What Thunder is in the clouds, the Earthquake is in the Earth.  If the lowest part of any building be not firm, all that is built upon it, will totter and tumble, and come down quickly: so if the earth, this lowest part of the world should shake or reel, and be apt to move hither and thither, the things that be upon it by nature, or that are built upon it by the workmanship of man, could not possibly subsist or endure. Rivers and Channels would be daily altered, dry ground would ever and anon become Sea, and Sea, dry ground: trees would often totter and fall, or else be changed from place to place: building and houses would still be falling and tumbling down off the earth, did it not keep its own room: nay heaven & earth would come together, utter confusion would overturn the face of the earth, and men, beasts, and all things below would come to nothing. So needful it was for this great Architect to set the Cornerstone of the earth, fast, firm, and immovable. But the cause of it is unsearchable, who can find out to the full the reason of this so necessary a work? Every heavy thing we see must have something to keep it up, something on which to rest itself, that it may go no further but abide where it is: but what doth this earth rest on? How is it held so even in the very midst, and sweyed neither one way nor another? who can tell me a full, just, satisfactory reason in nature? We must not think that God doth hold it up by an immediate, violent, supernatural, or miraculous working, but in a natural way by ordering the principles of nature so, that they shall necessarily concur to effect this settledness. Philosophers give this reason of it, they say, the simple bodies were made, some of a light, subtle, thin, and spiritual nature: and their property is to ascend, to go upward still, so as the light still flies higher; and some of a more gross, thick, and heavy nature, and the property of these is to move downward, and still the heavier to make itself a way through the lighter, and to press toward the Centre, that is the middle point of the whole round of the world; for it must be confessed that the world is round. Wherefore seeing every part and portion of the earth presseth toward the very middle point of all, it cannot be, but that all must stand fast in the midst, seeing each part thronging the other, and leaning upon the other toward the very middle: all will be quiet if the parts be even poised. But now how heavy things should be made so to move toward the Centre, and how each part should so evenly move, and a number of other questions more, let them answer that are able, especially seeing the earth doth not carry in itself to sense, a perfect, even, and smooth roundness, it is hard then to answer to the question which God propounded to Job, upon what be the sockets of it fastened? It is a work of God exceeding our capacity, and must therefore quicken and call up our admiration.  
We should blame ourselves for so seldom putting ourselves in mind of this great work, to stir up ourselves, to magnify the Author of it, and make it an argument of our blessing his name, for which David speaketh of it, Psal. 104. or of humbling ourselves before him in acknowledgement of his power and wisdom, and of our weakness and folly, to which end it is mentioned in other places, or indeed to any good purpose of informing ourselves the better, either of his nature or our duty. Oh how brutish and blockish are we! So strange & so mighty a work is done and continued in our sight, here it was done before I was here, and here it will remain and be continually done after I am gone hence. I enjoy the benefit of it as well as any other, and with all others, and yet when did I take it into consideration? When did I once offer it to the serious meditation of my mind? When did I say to myself, how doth this great ball of earth remain unmoveable in the midst of this wide and spacious Heaven? Why doth it not reel or totter toward the North or South, the East or West, or now upward, now downward? What hand doth hold it up, and that so steadfastly, that for thousands of years it hath not moved? surely some potent and intelligent workman hath in such a wonderful manner reared up and founded this building. That is he whom we call God; why do I not fasten in myself a more sure and firm, notion of his being, and a more lively, firm, and effectual acknowledgement of his excellency?  
We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitful meditation of this great act of God among the rest, for any good, spiritual, and holy intent. Scholar's sometimes in their Philosophical studies stumble upon these questions, and set their wits on work to find out the natural reason of them, but alas in how unsanctified a manner, so as not at all to enforce the thing upon their souls, for making of them more thankful and obedient! But for the plain man that is no Scholar, though he have wit enough for all things else, yet he hath no wit to enter upon these cogitations: and when he findeth the matter so far above his reach, yet to tell himself that this is one of God's works, and so to call on himself to fear, know, and obey him, this, this is that we must every man lament in himself, as a just and due cause why the Scripture should ascribe brutishness unto us, and we unto ourselves, and why we should present ourselves before the divine Majesty with bashful and lowly confessions of our wrong done to God, in robbing him of the honour due unto him for his works which ourselves have the fruit of. Secondly to ourselves, in depriving ourselves of the best and most excellent fruit of them, which is to be led by them above themselves unto him.  
This may exhort every one of us to take this work of God from David, and to make it as it were our theme, or the object of our meditations. Whosoever applieth himself to raise up such thoughts, shall find a great unaptness in himself, and a kind of weariness to them with a vehement inclination to entertain other fancies, and the Devil will take occasion hence to dissuade him from doing the duty at all, as if it were as good omit it, as perform it so weakly: it is a false tale which Satan tells, for God hath promised acceptance to the weakest endeavours, in calling himself a Father, but to accept of the non-performance, he hath never promised, for even a Father cannot do that.  
Lastly, we must learn to seek unto God, and trust in him for spiritual stability of grace in our souls, and must thus importune him. Lord, when there was never an earth, thou mad'st one, and didst lay the foundation of it so sure, that no force nor skill can move it. O, thou canst also create a frame of holiness in my heart and soul, and so establish, settle, and confirm it that it shall never be moved. I beseech thee, and trust that thou wilt do this as thou hast done the former. One prime use to which we must improve these natural benefits, is to quicken our prayers, and confirm our faith in begging, and expecting such as are spiritual. When God will confirm the faith of his people, and win them to call upon him for good things, he puts them in mind of these wonders in nature, they must make use of them therefore, for this purpose.  
●The second Element is water, 
Exod. 17. 6. Numb. 20. 2.  so necessary a creature, 
2 King. 3. 16. 20.  as nothing can be more dangerously or uncomfortably wanting to the life of man. It is an Element moist in some degree, and cold in the highest, therefore it cools the body, and tempers the heat that it grow not excessive. It hath manifold uses constantly.  
1. We and our cattle drink of it, and neither can continue without water or something made of it, our bread must be kneaded with it, and our meat boiled with it.  
2. It serves to wash our bodies and the apparel we wear: if our hands and feet were never washed, what an evil smell should we carry about?  
3. It makes the earth fruitful. The Husbandman looseth his labour, if after sowing there come no rain; it is  
1. Of large and common use, no Country can want it, neither rich nor poor, man nor beast.  
2. Of constant use, we must have it daily, or something made of it, and our beasts also.  
3. Very profitable, we drink it, and wash with it, and our meat is prepared by it, and beasts drink it.  
It reprehends us, that so ungratefully enjoy and devour this benefit without lifting our hearts up to God, and praising him for it; A secret Atheism prevails in our hearts, which is the cause of this great blockishness and ingratitude, and corrupts all things to us, and forfeits them, & provokes God's justice against us, Say, Lord, thou mightst justly choke me for the time to come, for want of water, that have not been particularly thankful to thee for this mercy. We should bring in the parcels of God's goodness for bread, water, fire; when thou washest thy hands, let thy heart be lifted up to God that made the Element; Say, O that I could praise, love, and obey him, that hath done this for me.  
The usefulness, abundance, and easiness to come by, doth highly commend this benefit, and the giver of it, showing water to be very good, and ourselves much beholding to him that giveth it.  
Anciently, in those warmer Countries especially, water was the usual drink of men; therefore in the description of the cost of families in house-keeping, when we read of so many Oxen and Sheep slain, and so much meal and fine flower, we read not of any wine; which would have been mentioned, if it had been usually drunk.  
3. The Air or all the void place between the clouds and the earth, giving breath of life to all things that breath, this is the third Element, light and subtle, moving upward, not downward, because it hath no heaviness in it.  
It is divided into three regions or stages. The highest is said to be exceeding hot, and also dry, because it is near the fiery Element and stars, by the force of whose beams it receiveth the heat, which also is much increased by following the motions of the Heavens. The lowest region is (they say) hot and moist: hot by the reflection of the Sunbeams meeting with the earth, and moist from its own proper nature, and by reason of the vapours exhaled out of the earth and water: or rather it is variable, now bot, now cold, sometime temperate, differing according to times and seasons of the year, and places also, or several climates. The middle region of the air, is cold in respect of the two other, because it cannot follow the motions of the Heavens, (as the upper region doth) being hindered by the tops of mountains; 2. being free from the reflex beams of the Sun, by which the lower region of the air is made hot.  
The Air is most thin, 
The qualities and use of the Air.  without light or colour, but apt to receive heat, light and cold, heavier than the fire, lighter than the earth or water placed in the midst of them, fit for breathing, seeing, smelling and moving.  
This Element also leads us to God. For 1. It truly and really subsisteth though it be not seen: So also the Lord, the maker of it, hath a real, but invisible existence. 2. It is every where within and without us, so is God every where present. 3. It is the preserver of my life, and we may say of it truly, as the Apostle of God himself, 
Acts 17. 28.  in it (under God) we live, move, and have our being.  
4. Fire, which is (some say) to be understood in light, an adjunct and quality of it, 
Fire is a most subtle Element, most light, most hot, most simple, & immixed. Therefore the Persians worshipped fire as a God, the Chaldeans adored Ur, and the Romans worshipped holy fire.  Scaliger would prove a fiery Element because fire tends thither. First, God made the Elements of the earth and water, which in Geography make one globe. Others say light neither is that Element, nor proceeds from it, but the Sun: however I shall handle it here among the works of the first day.  
Without light Gods other works could not have been discovered by men. Light is an excellent work of God, tending to manifest his excellency to men, it is a comfortable thing to behold the light; Psalm. 104. 2. Who coverest thyself with light as with a garment, that is, createdst the light: thereby showing his excellency as a man doth, by making and wearing a rich and glorious suit of clothes: he made and doth maintain the light in its perfection.  
God expresseth his greatness above Job, 
Job 38. 19 24.  in that he could not make light, nor knew not what it was, q. d. Job, thou art a mean Creature, thou dost not create nor order the light, neither dost thou know the nature and working of it. The greatness of this work appears principally by two considerations.  
1. The hidden, 
See Sir Walter Ralegihs history of the world, l. 1. c. 1. Sect. 7. If this light be not spiritual, it approacheth nearest unto spirituality: and if it have any corporality, then of all other the most subtle & pure; for as it is of all things seen the most beautiful and of swiftest motion: so it is most necessary and beneficial. Sir Walter Raleigh.  abstruse, and difficult nature of it. Philosopher's cannot tell what to say of it, whether it be a substance or accident: and if a substance whether corporeal or incorporeal and spiritual, it is a quality (say they) which makes other things visible: that is the effect of it. This word, light, in English, signifieth both that which the Latins call lux, and that which they call lumen, which yet are two distinct things: The first being in the Sunn● or Moon properly, the second in the Air, and an effect of the other.  
Some think that it is a substance, & one of the simple substances, which they call Elements; of which compounded substances are made, by mixing them together; and is nothing but the Element of fire, which Philosophers speak of, being more subtle than the Air. And as the water compassed the earth, and the air the water, so did light the air, and was far greater than the air, as that was then the water and earth, so as this is the highest of all the Elements.  
2. It is very useful, needful, and beneficial; For first it carrieth heat in it, and conveigheth heat, and the celestial influences unto all other things. 2. It distinguisheth day and night each from other: without it, what were the world but a dungeon?  
3. It is exceeding necessary for the dispatch of all business. 
It is a great paradox to think light to be a body, which yet is maintained by Sir Kenelm Digbie in a Book lately set forth. But that light should be a spiritual substance, is much more absurd, for how then should it be visible?   
4. To make the beautiful works of God visible, Heaven and Earth, and dissipate those sad thoughts and sorrows, which the darkness both begetteth and maintaineth.  
1. We cannot see light without light, 
Consectaries.  nor know God without his teaching.  
2. This serves to condemn ourselves which cannot see God in this light, though we see it with content, and lament this blindness. When the day begins to peep in at your windows, let God come into your thoughts, he comes clothed & thus attired, tell yourselves how beautiful & excellent he is.  
3. It may exhort us to labour to raise up our hearts to God in hearty thankfulness for the light, 
The eye cannot see any thing without a double light Lumine innato, an inward light in the Crystalline humour of the eye. 2. Lumine illato, an outward light in the air, and on the object.  how merciful and gracious art thou, who givest me light and the sight of it! take heed of abusing it to sin, and thy eyes, whereby thou discernest it, especially magnify God that giveth you spiritual light, and sight. Christ is the light of the world; natural darkness is terrible, light comfortable, what is spiritual?  
Light is so pure, fair and clear, that nothing can pollute it, a resemblance of God's infinite purity.  
The creation of day and night, 
Gen. 1. 4. 5.  and the distinction and vicissitude of both is the last thing in the first day's work.  
Day 
* The da● is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame; because it is appointed for tame creatures, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire, because it is to be desired. In Latin it is dies à Deo of God, as a divine thing.  is the presence of light in one half of the world, 
The night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike, as in latin nox à nocen do of hurting.  and night the absence of it in the other. So that the dispute whether day or night were first, seems superfluous, seeing they must needs be both together: for at what time the light is in one half of the world, it must needs be absent from the other, and contrarily, for all darkness is not night, nor all light day: but darkness distinguished from light, that is night, & light distinguished from darkness, that is day; unless we will take day for the natural, not the artificial day, that is, the space of 24. hours, in which the Sun accomplisheth hi●. diurnal motion about the Earth. Darkness is nothing but the absence of light. Night is the space of time in every place, when the light is absent from them. Day is the space of time in every place, when the light is present with them, it is not simply the presence of light, but presence of light in one half of the world, when the other is destitute of it; and Night is not simply the absence of light, but the absence of it from one half of the world, when the other half enjoyeth it. God made the Sun the chief instrument of continuing the course of day and night forever, by its diurnal and constant motion. 
Dies Diem docet: Alpham Beta Corrigit.  This is a wonderful work of God, and to be admired  
The Scripture notes it, the day is thine, and the night also is thine saith the Psalmist, & the ordinances of day and night cannot be changed.  
The greatness of this work appeareth in the cause of it, & the beneficial effects.  
First, for the cause, 
* It runs (say Astronomers) a●ove a 1000 miles within the compa●e of every minute: this incredible swiftness gave occasion to Copernicus and others to conceive the globe of the earth did rather move, & the Sun stand still. See Dr. Hackwels' Apology, and Carpenter's Geography. Some think there is a greater probability the earth should move round once a day, then that the heavens should move with such an incredible swiftness, scarce compatible to an● natural body▪ Others deny it, grounding their opinion upon Scripture, which affirms the earth to stand fast, so as it cannot be moved; and upon sense, because we perceive it not to move: and lastly upon reasons drawn from things hurled up, and let fall upon the Earth. Maste● Pemble in his brief introduction to Geography, page 12.  it is the incredibly swift motion of the Sun which goeth round about the world in the space of 24. hours, that is the space of 60. miles every hour in the earth, but how many thousand 60. miles in its own circle or circumference, for the Earth is a very small thing, compared to the Sun. The body of the Sun is 166. times (as it is thought) greater then the Earth, therefore the circumference that it goes must needs be at least so much larger than the compass of the Earth, therefore its course must needs be at least so much larger than the compass of the Earth, therefore its course must needs be at least 160. times 60. miles every hour, that is, almost 16000 miles every hour, that is, 166. miles every minute.  
The celerity of this motion ᵇ is incredible, it goes beyond the thoughts of a man to conceive distinctly of the passage through every place; if a man should divide the circumference of the circle of the Sun into certain parts, he could not so soon have thought of them, as the Sun runs through them. God doth this great work, it is thought to be caused by the turning round of the highest Sphere or the Firmament, which pulling along with itself the inferior Orbs, makes them to move according to its course: but who can give a reaso● why that Sphere itself should go so swiftly, even much more swiftly than the Sun, because it is far higher than the Sun, as much as that is higher than the earth: but the immediate power of God who doth move all in moving this one. But that God should make the Sun fulfil such a daily race to make day and night, it highly commends the work.  
Again, the usefulness of it is great: for if it should be in any place always night, what could they do? how should they live? How would any thing grow, seeing the nights are cold, light and heat being companions, and cold and darkness being companions. If no light had been in the world, the world would not have been a place fit for living things. But if one half only of the world should have had light with it always, it would have caused excessive heat, and so would have burnt up and consumed all things, & been no less harmful than the defect of heat: but now the succession 
* The night easeth the burden of the day: & the day driveth away the terror of the night.  of one of these to the other, viz. light and heat to darkness and cold, doth so temper them by a kind of mixture, that it is in such proportion in every place, as is necessary to bring forth all sorts of living things, especially the fruits of the earth. So God hath assigned such a way and race to the Sun, which by his presence makes day, and by his absence night, as was fit, & only fit for the quickening, enlivening, and comfort of every kind of living creature, so that upon this course the well-being, yea the very being almost of all things doth depend.  
We should lament and bewail our exceeding great blindness, 
Consectaries from day and night.  that live day after day and night after night, and yet busy not ourselves about this work, not see God in it, though it be so constant as it was never stopped but twice since the beginning of the Creation, viz. in Hezekiah's time by going back of the Sun, and in Joshuah's time by stopping of the Sun for a certain time by the immediate power of God.  
We have the profit of the day and of the night, but neither in one nor other do we mark the wisdom, goodness, and power of God. 
Night is the time of rest. Sleep is the paranthesis of our troubles.  In the night men rest and refresh their bodies with sleep; 
Psal. 104. 20. 21, 22, 23.  wild beasts than wake and hunt for their prey. In the day men and tame creatures make and dispatch their business, and eat and drink, and wild beasts than rest in their dens. God is still working for us, our thoughts are still idle towards him: this is a proof of our Atheism and estrangement from him; this is the blindness of our minds, a not being able to discern of things by discourse of reason, & the power of understanding; for the conceiving of which, just and plain reasons are offered unto us. There is a natural blindness of the eye, when it is unable to discern things by the light of the Sun: this is felt and complained of, but spiritual blindness of mind is, 
Spiritual blindness.  when it is unable to discern supernatural truths which concern the soul, and another and better life, by the use of reason, and help of those principles which are as light unto it: this is not felt nor lamented, but it is therefore not felt, because it is so natural to us, and because we brought it into the world. The beginning of the cure of spiritual blindness, is to see it: let us see it therefore, and be troubled at it; why do not I see God's great work in making night and day to succeed each other?  
Let us look up to God in this work, and meditate on it at fit times, in the morning so soon as we are awake, and begin to see the darkness vanquished, and the light conquering, and that the Sun is raised above our Horizon, and is come to visit our parts again, it were a fruitful thing to think thus. How great a journey hath the Sun gone in this little time wherein I have been asleep, and could observe nothing, and now returned again as it were to call me up; say, Lord thou hast made night, 
Sol exprobrat dormientem. Erasm.  I have the benefit of it, and now light visits me. Oh that I could honour thee, and magnify thy power and the greatness of thy hand, and use the light of the day to do the services that are required at my hand in my place. Again in the evening a little before we sleep, we should think of the great work of making day, for these many hours the Sun hath been within our sight, and showed its beams and light unto us, and hath run a long race for our good, bringing with it lightsome cheerfulness, the companion of the day. Now it is gone to the other part of the world to visit them, that God might show his goodness to one place as well as to another. Where a multitude of things concur to one effect, with which none of them in particular is acquainted, there we cannot but know that one common wisdom ruleth them all, and so it is in the working of the Sun, Moon, and Stars, to make the Seasons of the day and night, and of Summer and Winter, therefore some common wisdom must overrule all of them. There is a spiritual light in our Horizon: whereas Judaisme and Turkism is darkness; and Popery, a glimmering light. We should pray to God to give us spiritual light, and be thankful for it. He makes day and night also in respect of prosperity and adversity: weeping may continue for a night: this vici●litude keeps the soul in growth, in good temper, as the other is profitable for the body, pray to God to send Christ to them which sit in darkness and in the shadow of death, and vouchsafe to make it day with them as well as with us. He hath said in his word, that he will discover the glory of his Son, 
Esay 40. 5.  and all the earth shall see it together.   

CHAP. FOUR  
BY the name of Clouds and Waters above the Firmament, Gen. 1. We may understand all meteores both watery and fiery which were then created in their causes, and so by clouds and winds, Psal. 104. 3. must be understood all the meteors, the great works of God by which he showeth himself & worketh in this lower Heaven.  
They are called Meteors 
* Meteora à loco quia in sublimi regione pendent, Brierwood.  because they are most of them generated aloft in the air.  
Zanchius saith there are four sorts of Meteors, others make but 3. sorts.  
1. Fiery, 
There are 3. sorts of Meteors, one of fire and hot, the other of air or water and cold, the other mingled,  which in the Supreme Region of the air are so inflamed by the fire, that they are of a fiery nature, as Comets, Thunder.  
2. Airy, which being begotten of dry vapours of the earth, come near the nature of air, as winds.  
3. Watery, which retain the nature of the water, as snow and rain.  
4. Earthly, which being begot of earthly vapours, are also digged out of the Earth, as metals, stones.  
The efficient cause is God, 
He sendeth snow like wool.  according to that of the Psalmist, hail, snow, ice, wind and storm do his will.  
The remote matter of the Meteors are Elements, the next matter are exhalations, which are twofold, fumus et vapour, smoke is of a middle nature between earth and fire, vapour between water and air. If it come from the earth or some sandy place, it is fumus a fume or kind of smoke, 
* Vapour est calidus & humidus, oriturque ex aere et aqua, exhalatio calida et sicca, oriturque ex igne & terra. Zab.  if it come from the water or some watery place it is a vapour.  
Vapours or exhallations are fumes raised from the water & earth by the heavenly bodies, into one of the 3. Regions of the air, whence divers impressions are form according to the quality and quantity of the exhalations.  
Thunder is a sound heard out of a thick or close compacted Cloud, which sound is procured by reason of hot and dry exhalations shut within the cloud: which seeking to get out with great violence rend 
a Like chestnuts or eggs breaking in the fire.  the cloud, from whence proceeds the tumbling noise which we call Thunder.  
The Earth sends out partly by its own innate heat, and partly by the external heat and attraction of the Sun, certain hot and 
b Cum exhalatio Calida & sicca in nubibus ocurrit humidae & frigidae illam violenta eruptione perrumpit atque ex hac collisi●ne fragor oritur qui tonitrudicitur atque accensio & inflammatio exhalationis, quae fulgur nominatur. Arist. l. 2. Meteor. c. 2. & 8.  dry steames, which the Philosopher calls exhalations: and these going up in some abundance, are at last enclosed within some thick cloud, consisting of cold and moist vapours, which finding themselves straightened, do with violence seek a vent, and break through the sides or low part of the cloud. There is first a great conflict and combat there of the contrary qualities, a great rumbling and tumbling and striving of the exhalations within the cloud, until it break forth into a loud and fearful crack. Then the exhalation by its heat incensed in the strife, proves all on a flame as it comes in the air, and that is Lightning.  
Lastly the exhalation falling down upon the earth is so violent, that sometimes it breaks trees, sometimes it singeth and burneth what it meets mith, it kills men and living creatures, and in the most abundance of it, there is a Thunder bolt begotten through exceeding great heat, hardening the earthy parts of it.  
God hath power over the Thunder. 
Job 37. 4.  He commands it, 
1 Sam. 7. 10. 29. Psal. per tot. & 18. 1●.  rules it, orders it, for time, place, manner of working and all circumstances, the Thunder in Egypt at the delivering of the Law proves this. Therefore in the Scripture it is called the voice of God, and the fearfulness and terribleness thereof is made an argument of the exceeding greatness of God, that can at his pleasure destroy his enemies even by the chiding of his voice; 
A winter's thunder is a summer's wonder. In Autumn or Spring are oftener meteor▪ seen then in the summer and winter except in such places where the Summer & Winter are of the temper of Spring & Autumn.  in Egypt he smote them with hail, lightning, thunder and with stormy tempest.  
At the delivering of the Law, mighty thunderclaps made way to the Lords appearance, and were his harbingers to tell of his coming, and prepare the hearts of the people with exceeding great awfulness and obedience to receive directions from him. The Lord puts down, Job 40. 9 with this question, Canst thou thunder with a voice like God, speak terribly, and with as big and loud a voice as thou canst; and if thy voice be answerable to loud thunder, either in terribleness or loudness, then will I confess myself to be thy equal; and Elihu reasoned for God by consideration of this great work. 
Job 37. 1▪ to 6.   
David, Psal. 29. showeth the greatness of God in the greatness of this mighty sound. But it pleaseth God to effect this work, not immediately but mediately, using natural and ordinary causes according to his own good will and pleasure for the effecting thereof.  
There do arise from the ends of the earth as the Scripture speaks, that is, from all quarters of this inferior part of the world, consisting of earth and water, certain steams or fumes partly drawn up thence by the heat and influence of the Sun and other Planets or constellations, partly breathed out of the earth by the natural heat thereof. Whereof some are hot and moist, being as it were of a middle nature betwixt water and air: some hot and dry being of a middle nature betwixt fire and air as some Philosophers think, of which two, as of the matter, are brought forth these strange things which we see in the air, and among the rest, Thunder. Though thunder be first in nature, being by the violent eruption it makes out of the cloud the cause of fulgurations, yet we see first the lightning before we hear the Thunder, because of the swiftness of the fire above the air, and because the eye is quicker in perceiving its object then the ear.  
This is done for the benefit of the world, 
Plutarch in the life of Flaminius reporteth that there was such a noise made by the Grecians after their liberty was restored, that the birds of the air that flew over them were seen to fall down by reason that the air divided by their cry, was made so thinue, that there was no strength in it to bear them up, therefore the thunder must needs rarify & make thin the air.  that by shaking of the air it might be purged and made fit for the use of man and beast, being cleansed from those ill and pestilent vapours, which otherwise would make it too thick, gross, and unwholesome for our bodies, for this is one special end of winds, thunders, and the like vehement works that are in the air, besides the particular work for which God assigneth them, and therefore with thunder likely is joined much rain, because the cloud is dissolved at the same time, and sometimes violent winds and tempests, because the exhalation inflamed, snatcheth with itself such windy fumes as it meets withal in the air, and so by violent stirring the air purgeth it, and openeth the parts of the earth by shaking and moving it.  
1. We must turn all this to a spiritual use, viz. to instruct us in the fear of him that is Lord of Hoasis, who shows his greatness in these mighty deeds of his hand, to which purpose always the Scripture speaks of it, exhorting the mighty to give unto the Lord glory and strength in regard of this.  
2. We must observe God so in this and all his great works, as to cause our minds to increase in the knowledge of his excellency, and our hearts in the love and fear of him. All his works are therefore exhorted to praise him, because we by all should learn his praise and greatness. How able is God to destroy sinners, how quickly and in a moment can he bring them to ruin! let him but speak to the thunder, hail, tempest, and they will beat down and consume his adversaries before his face, o then tremble before him.  
3. We must learn to put our confidence in God, and boldly to promise ourselves deliverance when he promiseth it.  
God is wonderful in making and ruling the clouds. This is a work which God doth often allege in Scripture to prove his greatness, 
If it be a great cloud it is called nubes, it but a little one, it is called nubecula.  Job 37. 26. He binds the waters in a garment, Prov. 30. 4. that is, makes the Clouds. How as it were by an even poising of one part with the other God makes these Clouds to hover a great while over the earth before they be dissolved, is a thing worthy admiration, and greatly surpasseth our knowledge, 
Ab obnubendo, operiendo coelum.  Job 38. 34. Psal. 14. 78. and Prov. 8. 28. Psal. 104. 3. The cloud is water rarified drawn upward till it come to a cold place, 
The clouds are called the bottles of heaven, Job 38. 37. The windows and floodgates of heaven, Gen 7. 11. & Mal. 3. 10. the fountains of the deep, Prov. 8. 28. & the watery roof of God's chambers, Psal. 104. 3. The pavilion, chariot, and treasure of the Lord, Psal. 18. 11. 2. Sam. 22. 12. swaddling bands for the Sea, Job 38. 9 The cloud is a thick & moist vapour drawn up from the earth by the heat of the Sun to the middle region of the air, and by the coldness there further thickened, so that it hangeth, until either the weight or some resolution, cause it to fall down.  and then it is thick, and drops down.  
They are but nine miles (say some) from the earth, but they are of unequal height, and are lower in Winter then in Summer, when the Sun hath the greater force, than they ascend higher, and in his smaller force they hang the lower.  
Let us consider the causes of these clouds, and the uses of them.  
The efficient causes are thought to be the heat & influence of the Sun and the Stars which doth rarify the water, & draw thence the matter of the clouds, as you shall perceive, if you hold a wet cloth before the fire, that a thick steam will come out of it, because the fire makes thin the thickness of the water, and turns it into a kind of moist vapour, and the earth hath some heat mixed with it through a certain quantity of fire that is dispersed in the bowels of it, which causeth such like steames to ascend out of it, and the coldnsse of the middle region doth condensate and thicken these steames or breaths, and turn them again into water at length and at last to thick clouds.  
2. The matter is the steams that the waters and earth do yield forth by this heat.  
The uses of it are to make rain and snow, (snow is nothing but rain condensated & whitened by the excessive cold in the winter time as it is in descending) for the watering of the earth and making it fruitful, or else for the excessive moistening of the earth to hinder the fruitfulness of it, if God see fit to punish. The earth without moisture cannot bring forth the fruit● that it should, and some parts of the earth have so little water near them below, that they could not else be sufficiently moistened to the making of them fruitful. God hath therefore commanded the Sun among other offices to make the vapours ascend from the Sea and Earth, that he may pour it down again upon the forsaken wilderness or other places, whether for punishment or otherwise.  Ob. 
How can it be conceived, that the clouds above, being heavy with water, should not fall to the Earth, seeing every heavy thing naturally descendeth and tendeth downward.  Sol. 
No man by wit or reason can resolve this doubt, but only from the word of God, which teacheth that it is by virtue of God's Commandment given in the Creation, that the Clouds fall not, Gen. 1. 6. Let the Firmament separate the waters from the waters: 
Mr. Perkins on Judas 12.  by force of which commanding word the water hangeth in the clouds, and the clouds in the air, and need no other supporters, Job 26. 7, 8. setting out the Majesty and greatness of God in his works, here beginneth, that He hangeth the Earth upon nothing, be bindeth the waters in the Clouds, and the Cloud is not rend under them. Philosophy is too defective to yield the true reason of this great work of God which commonly attributeth too much to natura naturata, nature, and too little to natura naturans the God of nature.  
Now we must here also blame our own carelessness and folly which forbear to consider of this work that hangs over our heads. 
Consectaries.  The clouds are carried from place to place in our sight, 
Job 37. 11. to 17.  and cover the Sun from us. 
Job 36. 32.  They hinder the over-vehement heat of the Sun from scorching the earth, 
Psalm 91. 1.  and yet we never think what strange things they be, and what a merciful Creator is he that prepared them. Not seeing God in the works of nature, shows great stupidity, and should make us lament. Let us endeavour to revive the thoughts of God in our minds by his works. When we see the clouds carried up and down as we do sometimes one way sometimes another, swiftly, then let us set our heart a work to think there goes God's Coach as it were, 
Psalm 104. 3.  here he rides above our heads to mark our way, and to reward or punish our good or bad courses with seasonable rain for our comfort, or excessive showers for our terror. O seek to him and labour to please him, that he may not find matter of anger & provocation against us.  
When the Clouds either favour or chastise us, let us take notice of God's hand in these either comfortable or uncomfortable effects, and not impute it all to the course of nature.  
By means of the Clouds God waters the earth, yea the dry wilderness: without moisture there can be no fruitfulness, without Clouds no rain, without that no corn or grass, and so no man or beast.  
Raine 
a Great rain is called nimbus, small rain imber.  is as it were the melting of a Cloud turned into water, Psal. 104. 13.  
It is a great work of God to make rain, and cause it fitly and seasonably to descend upon the earth. 
Amos 4. 8.  It is a work often named in Scripture▪ Deut 11. 14. and 28. 12. Levit. 26. 4. Jer. 5. 24. It is noted in Job divers times 36. 27. He maketh small the drops of water. God propounds this work to Job. as a demonstration of his greatness, Job 38. 25. 34. See Jer 30. 13. Psalm 137. 8. Now this work is the more to be observed in these respects.  
1. The necessity of it in regard of the good it bringeth if it be seasonable and moderate, and the evil which follows the want, excess or untimelinesse of it.  
2. In regard of man's utter inability to procure 
b Though all men should unite all their wits, purses, & hands together, to make or to hinder one shower of rain, they are unable. Rich men; great, wise men, have not these waters at command: the less a creature can do to effect it, the more doth the greatness of God shine forth in it.  or hinder it, as in the days of Noah, all the world could not hinder it, and in the days of Ahab none could procure it.  
3. In regard of the greatness of the work in the course of nature for the effecting of which, so many wonders concur.  
First, without this drink afforded to the fields, we should soon find the world pined and sterved, and man and beast consumed out of it for want of food to eat. It is the cause of fruitfulness, and the want of it causeth barrenness, and so destruction of all living creatures that are maintained by the increase of the earth. As mischievous and terrible a thing as a famine is, so good and beneficial a thing is rain which keepeth off famine.  
Secondly, It procureth plenty of all necessaries, when the Heavens give their drops in fit time and measure, the earth also sends forth her offspring in great store and fit season, 
In Egypt there is seldom rain, it is made fruitful by the inundation of Ni●us.  & so both men and beasts enjoy all things according to their natural desire, this so comfortable a thing as plenty is, so worthy a work of God, is the effect of rain, I mean rain in due season and proportion.  
Lastly, 
In India rain is not so frequent as with us. Jerome saith he never saw rain there in the months of June & July: hence rain in harvest was there unusual, Pro. 26. 1. 1 Sam. 12. 16.  The greatness of the works which must meet together for making and distributing of rain doth magnify the work. The Sun by his heat draws up moist steams & breath from the earth and water, these ascending to the middle region of the air which is somewhat colder than the lower, are again thickened and turn into water, and so drop down by their own heaviness: by drops, not altogether as it were by cowls 
* as they do in the Ind●●▪ Verbum Dei comparatur pluviae, Deutr. 32. 2. Ideoque Hebraei uno verbo jorah & doctrinam & pluviam efferunt. Mollerus.  full, partly from the height of place, from which they fall, which causeth the water to disperse itself into drops, and partly because it is by little and little not all at once thickened and turned into water, & so descends by little portions as it is thickened. So the Sun and other stars, the earth, the water, winds, and all the frame of nature are put to great toil and pains as it were to make ready these Clouds, for from the end● of the earth are the waters drawn which make our showers.  
God is the first efficient cause of rain, Gen. 2. 5. It is said there God had not caused it to rain, Job 5. 10. Jer. 14. 22. Zach. 10. 1. The material cause of it is a vapour ascending out of the earth. 3. the formal, by the force of the cold, the vapours are condensed into Clouds in the middle region of the air. 4. The end of rain, to water the earth, Genes. 2. 6. which generation and use of rain David hath elegantly explained, Psal. 147. 8.  
The cause of the Rainbow is the light or beams of the Sun in a hollow and dewy cloud, 
Thaumantis filiam dixere Iridem Poetae; Colores ejus tam exacti, ut vix artificis possit exprimere manus.  of a different proportion, right opposite to the Sun beams, by the reflection of which beams, and the divers mixture of the light and the shade, there is expressed as it were in a glass the admirable Rainbow.  
We should be humbled for our unthankfulness and want of making due use of this mercy, 
Consectaries from the rain & Rain bow.  the want of it would make us mutter, yet we praise not God nor serve him the better when we have it, Jer. 14. 22. intimating, without God's omnipotency working in and by them, they cannot do it. If God actuate not the course of nature, nothing is done by it; let us have therefore our hearts and eyes fixed on him when we behold rain, 
Job 5. 8, 9, 10.  sometime it mizleth, gently descending, sometimes falls with greater drops, sometime with violence, this ariseth from the greater or less quantity of the vapour, and more or less heat or cold of the air that thickneth or melteth, or from the greater or smaller distance of the cloud from the earth, or from the greater purity or grossness of the air by reason of other concurring accidents; either we feel the benefit or the want of rain likely once every moneth·s Let not a thing so admirable pass by us without heeding to be made better by it. Want of moisture from above must produce praying, 
James 5. 17, 18.  confessing, 
See Gen. 9 13.  turning, 1 Kings 8. 35. 36.  
The colours that appear in the Rainbow are principally 3. 1. The Cerulean or watery colour, which notes the destroying of the world by water. 2. The grassy or green colour which shows that God doth preserve the world for the present. 3. The yellow or fiery colour, showing the world shall be destroyed with fire.  
Dew consists of a cold moist vapour which the Sun draweth into the air, from whence when it is somewhat thickened through cold of the night, and also of the place (whether the Sun exhaled it) it falleth down in very small and indiscernible drops to the great refreshment of the earth. 
Hosea 14. 5.  It falleth only morning and evening.  
Hath the rain a Father? or who hath begotten the drops of dew? Out of whose womb came the rain and the hoary frost of heaven, who hath gendered it saith God to Job, Ch. 38. 28, 29.  
A frost is dew congealed by overmuch cold. It differs from the dew, because the frost is made in a cold time and place, the dew in a temperate time; both of them are made when the weather is calm and not windy, and generated in the lowest region of the air.  
Hail and ice is the same thing, viz. water bound with cold, they differ only in figure, viz. that the hailstones are or bicular begotten of the little drops of rain falling, 
Valessus de sa●ra philosophia.  but ice is made of water continued, whether it be congealed in rivers, or sea or fountains, or pools or any vessels whatsoever, and retains the figure of the water congealed.  
Though ice be not Crystal, yet some say Crystal is from ice; when ice is hardened into the nature of a stone it becomes Crystal; more degrees of coldness, hardness, and clearness, give ice the denomination of Crystal, and the name Crystal imports so much, that is, water by cold contracted into ice; Pliny in his natural History saith, the birth of it is from ice vehemently frozen. 
a lib. 37. ch. 2  But Doctor Browne 
* lib. 2. chap. 1.  in his inquiries into vulgar errors doubts of it.  
The winds are also a great work of God, he made and he ruleth the winds 
b Psal. 104. 24 and 135. 7. . They come not by chance, but by a particular power of God, causing them to be, and to be thus, he brings them out of his treasures, 
It is a dry and hot fume ascending upward, & beaten back again by the coldness of the middle region, & some comes downward again sideling, with more or less violence, as the sum is larger, or subtler, and the cold more or less.  He caused the winds to serve him in Egypt to bring Frogs, and after Locusts, and then to remove the Locusts again. He caused the winds to divide the red Sea that Israel might pass. He made the winds to bring quails; and the winds are said to have wings for their swiftness, the nature of them is very abstruse.  
The efficient causes of them are the Sun, and stars, by their heat drawing up the thinnest and driest fumes or exhalations, which by the cold of the middle region being beaten back again, 
Ventus à violentia & vehementia nomen habet quod veniat abundè, & magna vi irruat in unum aliquem locum mag. Ph.  do slide obliquely with great violence through the air this way or that way. The effects of it are wonderful, they sometimes carry rain hither and thither, they make frost and they thaw, they are sometimes exceeding violent, and a man that sees their working can hardly satisfy himself in that which Philosophers speaks about their causes, the wind bloweth where it listeth, we hear its sound but know not whence it cometh, nor whether it goeth. It is a thing which far surpasseth our understanding to conceive fully the causes of it. 
Some think the Angel's cause the winds to blue, Revel 7. 1. but that is but a conceire, Prov. 30. 4.  
Amos 4. 13.   
They blow most ordinarily at the Spring and fall, for there is not so much wind in winter, because the earth is bound with cold, and so the vapour the matter of the wind cannot ascend; nor in summer because vapours are then raised up by the Sun, and it consumes them with his great heat.  
These Winds alter the weather, some of them bringing rain, some dryness, 
c The profit of the wind. Dr. Fulke of meteors.  some frost and snow, which are all necessary; there is also an universal commodity which riseth by the only moving of the air, which air if not continually stirred, would soon putrify and infect all that breath upon the earth.  
It serves to condemn our own blindness that cannot see God in this great work; 
It made Adam tremble when God came in the wind.  the wind cometh down unto us, it is near us, we feel the blasts of it, and yet we feel not the power and greatness of God in it. When God doth so plainly, and so many ways discover himself to us, yet blind wretches we perceive him not. We are now to stir up our minds to the consideration of God in this his mighty work. See him walking through the earth, and visiting it in the swift wings of this creature. It hath also an apt resemblance and image of God in it, 1. In the subtleness and invisible nature of it, the swiftness of the wind may note his omnipresence, who is said to ride on the wings of the wind. 2. In its powerful motion & efficacy which no man can hinder or resist. 
1 Cor. 12. 11.  3. In the freedom of its motion, John 3. 7. 4. In the secrecy of his working of mighty works, the winds are invisible.  
The consideration of the winds, leads us into ourselves, and that  
1. For humiliation; for who knoweth the nature of the wind, the place of the wind, the way of the wind, to see in it our own vanity, Job 7. 7. Psal. 78. 39  
2. Instruction, 
Matth. 8. 26.  shall so fierce a creature be at a beck, 
Jer. 18. 17.  and shall not I? 2. See the miserable estate of wicked men, on whom destruction and fear shall come as a whirlwind, Prov. 27. 18. They shall be as stubble or chaff before the wind, Psal. 1.  
Metals 
* Metalla, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which is engendered or bred about, or with some other thing, as gold about silver, and silv●r abo●● brass. Plinis. l. 33. chap. 6.  are mineral substances, susible and malleable. They are commonly distinguished into perfect and imperfect; perfect, because they have less impurity or heterogeneity in them, as gold and silver: imperfect, because they are full of impurities, as iron, copper, tin and lead.  
Gold of all metals is the most solid, and therefore the most heavy. It will lose none of his substance neither by fire nor water, therefore it will not make broth more cordial, being boiled in it. Silver is next in purity to gold, but it is inferior unto it.  
Precious stones (in Latin Gemmae) are esteemed for their rarity, or for some virtue fancied to be in them, or for their pureness and transparentnesse.  
The Psalmist declares the great work of God in distinguishing the waters from the earth, 
Third days work.  and making Sea and dry land. 
Psal. 104. 89.  The waters at the first did encompass and cover the earth round about as it were a garment, and overflow the highest parts of it altogether, 
* It is called mare either from the Latin Amarum, or the Chaldee marath signifying also bitter, because the Sea-water is bitter and salt. For the use of man and all other living creatures God made a separation of the earth and water, causing the water to sink down into huge hollow channels prepared to receive it, that so the dry land might appear above it.  so that no dry ground was seen or could be seen in the world, this was the first constitution of them as Moses relateth, Gen. 1. 2. The deep was the whole Orb of waters which enclosed the earth in themselves. But then God pleased to divide the waters from the earth, so as to make dry land appear, and for that end. 1. He drove the waters into one place, spreading the earth over them, and founding it upon them, Psal. 104. v. 6. 7. God by his mighty power (compared there to a thundering voice) did make the waters to gather together into the place that he had appointed for them under the earth, and that by raising up hills and mountains, and causing dales and valleys, than God appointed the waters their bounds that they should still continue in these hollows under the earth, and not return to cover the earth, as else of their own nature they would have done.  
There are divers profitable questions about these things?  
1. Whether the Sea would not naturally overflow the land, as it did at the first creation, were it not withheld within his banks by divine power?  
The answer is affirmative, 
We must consider the earth and waters. 1. absolutely, as they are Elements and solid bodies, so the water hath the higher place, being lighter. 2. In respect of the superficies of either, so the superficie of the earth is higher. Carp. Geog. If we compare the Coasts and the nearest Sea, than the land is higher than the Sea: but if we compare the land and the main Sea, than the Sea is higher than the Land, and therefore the Sea is called Altum, where ships fly faster to the shore then from it.  and the reason is evident, the water is lighter than the earth, and heavier things are apt to pierce through the light, and the light will take to themselves an higher place, and give way to the heavier things to descend through them; mix a great deal of dirt and water, and let it stand a while and take its own proper course, and the dirt will sink to the bottom, leaving the water above itself. Aristotle and others say that the Sea is higher than the earth, and they can render no reason why it (being apt to run abroad) should be kept from overflowing the land, whence he proves God's providence.  
2. Whether there be more Sea or Land. The multitude of waters made by God at first did cover the earth, and enclose it round, the Sea therefore must needs be far greater than the Earth. The Maps show it to be greater in quantity then the Earth.  
3. Whether the deepness of the Sea 
* Carpenter in his 2d▪ book of Geography, c. 10. saith the perpendicular height of the highest mountains seldom exceeds ●en fur longs.  doth exceed the height of the mountains. 
See Sir Walter Raleighs History of the world, l. 1. c▪ 7 Sect. 11.   
It was a great work of God to make mountain & valleys, hills & dales. The Scripture often mentions it, Pro. 8. 25. Psal. 65. 6. and 95. 4. and 90. 2. Psalm 104. 8. Amos 4. 13. Therefore are the mountains exhorted to praise God, Psal. 146. 9 Esay 40. 12. He is said to have weighed the mountains in scales and the hills in balances, that is, to have poised them even, so that the earth might remain unmovably in the parts of it as well as in the whole. The greatness of this work appears:  
1. In the strangeness and hiddenness of it.  
How should so heavy a thing as the earth thus heave up itself into so great ascents, to give place unto the waters under it? the immediate power of God is the cause of it, Ps. 24. 2. & 136. Psalm. It may be some hills were made by the fury and violent motion of the waves of the waters of Noah's flood, but the most and greatest were created on the third day.  
2. In the usefulness of it?  
1. For beauty and ornament, it gives a more delightful prospect to see hills and dales, then to look upon all one even and flat piece of ground without any such risings.  
2. It conduceth to the fruitfulnsse of the earth. The vales are much more fruitful than if they were flats without hills, because of the dew and moisture that descendeth upon them, from the hills, and some things grow better upon the higher places, on the sides or tops of the mountains.  
3. Without these hills and mountains there could not have been room for the waters which before did swallow up the earth in its bowels, neither could the dry land have appeared.  
4. Without such hills and dales there could not have been rivers and springs running with so constant a course.  
5. Hills and mountains are the receptacles of the principal mines for metals and quarries for all kind of useful stones, Deut. 8. 9 and 33. 15. They are for boundaries betwixt Country and country, Kingdom and Kingdom. We should tell ourselves how admirable and useful this kind of frame and situation the earth is.  
4. Whether 
* Insulae portiones terrae sunt oceano cinctae ortus varia habent principia. Emersere quaedam ex mari, a continenti av●lsae quaedam, aggesta nonnullis ortum dedit materia. Johnstoni Thaumato graphia naturalis.  Islands came since the flood.  
5. What is the cause of the saltness of the Sea. 
Duo maxima quae mari tribuuntur mira, salsedo & reciprocatio. Johnstoni Thaumat● graphia naturalis.   
The water of the Sea is salt, not by nature but by accident. Aristotle refers the saltish quality of the Sea-water to the Sun as the chief cause, for it draws up the thinner and fresher parts of the water, leaving the thicker and lower water to suffer adustion of the Sunbeams; and so consequently to become salt, 
De Origine Fontium, c. 8. & 9 See Pliny's book of natural history from ch. 97. to 100  two things chiefly concur to the generation of saltishness, drought & adustion. Our Uurine and excrements for the same reason are also salt, the purest part of our nourishment being employed in and upon the body. Lydiat attributes it to under-earth or rather under-sea fires of a bituminous nature, causing both the motion and saltness of the Sea. Aristotle affirmeth that the Sea in Summer, & toward the South is more salt than elsewhere, and is fresher toward the bottom than top.  
The Sea is salt, 1. to keep it from putrefaction, which is not necessary in the floods, because of their swift motion. 2. for the breeding and nourishing of great Fishes, being both hotter and thicker.  
7. What is the cause of the ebbing and flowing of the Sea.  
There have been many opinions of the cause of the ebbing and 
* It is called reciprocatio & aestus maris, because it is caused by a hot exhalation boiling in the Sea, or because the Sea suffers as if it boiled again with heat.  flowing of the Sea. De quo plura pro ingeniis differentium, quam pro veritatis fide expressa.  
Some say it is the breathing or blowing of the world, as Strabo, Albertus Magn. One said it was because the waters getting into certain holes of the earth, were forced out again by Spirits remaining within the earth. Macrobius said it was by meeting the East & West Ocean. Cicero seems to ascribe it only to the power of God, others for the most part ascribe it to the various light or influences of the moon, which rules over all moist bodies. 
Brierwood de meteoris.  Some attribute it to certain subterranean or under-Sea fires. The final cause of the Seas motion is the preserving and purging of the waters, as the air is purged by winds.  
Coelius Rhodiginus (Antiq. lect. l. 29. c. 8.) writeth of Aristotle, that when he had studied long about it, at the last being weary, he died through tediousness of such an intricate doubt. Some say he drowned himself in Euripus, because he could find no reason why it had so various a fluxion and refluxion seven times a day at least, adding before that his precipitation, quoniam Aristoteles non cepit Euripum, Euripus capiat Aristotelem. Since Aristotle could not comprehend Euripus, it should comprehend him. But Doctor Brown in his Inquiries 
* l. 7. ch. 13.  seems to doubt of the truth of this story.  
Other questions there are concerning r●vers. What is the original of 
a See Doctor Jorden of Baths. ch. 3.  springs and Rivers? what manner of motion the running of the rivers is? whether strait or circular.  
As one part of the waters, 
Rivers are said to be engendered in the hollow concavities of the earth, and derive both their birth and continual sustenance from the air; which penetrating the open chinks of the earth, & being congealed by the extreme cold of that element, dissolves into water, as the air in winter nights is melted in a pearly dew sticking on our glass windows.  and the far greater part is gathered into one place, and much of it hidden in the bowels of the earth, and there as it were imprisoned or treasured up by making the Sea and dry land so another part of them was appointed to run up & down within the earth, and upon it in springs & rivers, which rivers are nothing but the assembling of the waters into divers great channels from the fountains and springs, which the Psalmist describeth by its matter and use or effect. He sendeth the springs into the valleys which run along the hills, that is, He made the springs and fountains to convey waters from place to place, the use of this is to give drink unto the beasts, even to the wild asses who quench their thirst there. There be many other uses of springs and rivers, but this is noted as the most manifest and evident. Another use is for the fowls, which have their habitation in the trees which grow near and by means of these springs, & there they sit and sing. These spring bring up so much moisture to the upper parts of the earth as causeth trees to grow also for fowls to build and sing in. Some of the waters also were drawn up into the middle region of the world, & changed into Clouds, that so they may be dissolved and poured down again from thence upon the hills also and other places which cannot be watered by the Springs, that so the whole earth may be satisfied with the fruit of God's works.  
The Poets feigned that Jupiter, Neptune, and Pluto divided the Universe, and that Neptune had the Sea for his part, which is called Neptunus' either à nando from navigation, or a nubendo, from covering, because the Sea covers the earth: and Pontus; the nations about Pontus thought no Sea in the world like unto their own, and doubted whether there were any other Sea but that, whence Pontus was used for the Sea in general.  
The Sea is a wide and spacious place, 
Doctor Hall's Contemplation.  Psal. 104. 25. The great deep, the womb of moisture, the well of fountains the great Pond of the world.  
The reason of the greatness and wideness of it is the multitude of waters which were made by God at the first, which because they did cover the earth and enclose it round, it must needs be far greater than the earth, 
It must be large to contain so many creatures.  and therefore when God saw fit to distinguish the dry land from the earth, must needs have very great ditches cut for it in the earth, and caverns made to hold it; & therefore the earth in Scripture is said to be spread out upon the Sea, because a great part of it is so in respect of the waters that are under it.  
Again, the use the principal use of the Sea & waters thereof was; that it might supply vapours for making of the clouds by the attraction of the Sun and native heat of the Sea in respect of some fire which God hath mixed with the earth and waters, 
Amos 5. 8. and 9 6.  that they may be more fit to give life to living things.  
Now if the superficies of the Sea were not very large and wide, the Sun could not have power enough by its attractive heat and warmth, by which it doth attenuate & make thin the waters into vapours: which after the cold of the air, when they come into the middle region of it, doth again thicken and turn it into waters. I say the Sun could not else have power to draw out of the Sea sufficient store of these vapours for watering of the earth with showers. So the multitude of the waters and the necessity of having much of them drawn up for rain required, that they should not have little receptacles, but one so great and spacious a receptacle which we call the Sea. Oceanus, the Ocean is that general collection of all waters which environeth the world on every side. Mare the Sea is a part of the Ocean, to which we cannot come but by some straight.  
In the Sea are innumerable creatures, 
Psal. 104. 25. 107. 23, 24, 25, 26, 27, 28.  small and great, there walk the Ships, there play the Leviathans. What living mountains (such are the Whales, some of which have been found 600. 
Dr. Halls Contemplate.  foot long, and 360. foot broad) roll up and down in those fearful billows; for greatness of number, hugeness of quantity, strangeness of shapes, variety of fashions, neither air nor earth can compare with the waters.  
Another use of the Sea is, 
Psalm 104.  that there go the Ships, as the Prophet speaks in a kind of wonderment.  
The whole art of Navigation is a strange art, the Lord sitted the Sea for this purpose, that it might be useful to transport men from place to place, and other things from country to country. Men build movable houses, and so go through the waters on dry ground: they fly through the Sea by the help of winds gathered in fitly with sails, as birds do through the air: and having learned of birds to steer themselves in the Sea, they have an helm, at the which the Master sitting, doth turn about the whole body of his ship at his pleasure. The swiftness of the motion of a ship is strange, some say that with a strong wind they will go as fast and faster than an arrow out of a bow. The Lord hath given understanding to man to frame a huge vessel of wood cut into s●t pieces, and to join it so close with pitch and rozin and other things mixed together, that it shall let in none or but a little water, and it shall carry a very great burden within, & yet will not sink under water; and hath given wisdom also to man to make sails to receive the strength of the wind, and cords to move them up and down at pleasure, and to make masts to hang on those sails, & hath given men a dexteterity to run up to the tops of these masts, by means of a cord framed in fashion of a ladder, that can but even amuse an ordinary beholder, and all this for a most excellent use, viz. of maintaining commerce betwixt Nation and Nation, and of conveying things needful from one place to another, that all places might enjoy the commodities one of another.  
To this art of Navigation do Kingdoms owe most of their riches, 
1 Kings 19 26 & 10. 22.  delights and choice curiosities, a great part of Solomon's riches came in this way; it is the easiest, safest, and quickest way of transportation of goods.  
How obnoxious are we to God, 
Consectaries rom the Sea.  therefore we should not be bold to offend him, how much danger do we stand in if he should let the waters take their own natural course, and exalt themselves above the mountains.  
At the flood he gave leave to the great Deeps to break their bounds, and permitted the waters to take their own place, & the waters were some 7. yards higher than the tops of highest mountains. He can do as much now for the demonstration of his just wrath, for though He hath promised that the waters shall never overflow the whole earth, yet not that they shall never overflow England which stands also in the Sea.  
2. Let us praise the goodness of God which preserveth the whole world alive by a kind of miracle, even by keeping the water from overflowing the earth. God would convince us that we live of his mere favour, and that his special power and goodness keeps us: the waters if they were left to their own natural propensity would soon overwhelm the earth again, but that God locked them up in the places provided for them. This work is mentioned in divers places, Job 38. 8. and 26. 10. Psalm 37. 7. Prov. 8. 29. Jer. 5. 22.  
First, it is absolutely needful for the preservation of the lives of all things that live and breathe out of the Sea.  
2. It is a strange and hidden work, God effecteth it by some settled reason in the course of nature, but we cannot by searching find it out. Perhaps this may be it, the natural motion of every heavy thing is toward the Centre, and then it will rest when it hath attained to its own proper place. Now the earth is stretched over the floods, and it may seem that a great part of them doth fill the very bowels & concavity of the earth in the very place where the Centre or middle point of it is seated.  
Hence it is, that they will not be drawn up again, nor follow the upper parts which toss themselves up and down, but rather pull down those rising graves again, especially seeing it is most evident in nature by many experiments every day, that it is utterly impossible there should be any vacuum as they call it, any mere empty place in which nothing at all is contained, because that would divide the contiguity of things, and so cause that the world should be no longer an orderly frame of divers things together: for the parts would not be contiguous and united together if such a vacuum should fall out, therefore water will ascend, air will descend, and all things will even lose their own nature, and do quite contrary to their nature, rather than such a thing should be.  
Now it may seem the Lord hath hidden the water in the earth with such turnings and windings, some places in which it is, being larger some less large, that the larger places having no open vent for air to succeed the water, cannot be so soon filled from below, as they would empty themselves upward, and so there must needs be vacuity, if they should not return back again and stop their course, and therefore they must needs stop as it were in the midst of their career. And this also may seem to be a great and principal cause of the flux and reflux of the Sea, which if it were not, the waters having their course always one way, must needs by little and little return again to cover the earth. If this be the cause (as is probable) it is wonderful, that God should set such an inclination into all parts of the world, that they will suffer any crossing of their own particular natures, rather than not maintain the general course of nature in the close joining together of things: for if they might be sundered one from another, at length the whole must needs be quite out of frame, and a general confusion would follow.  
We must even chide and reprove ourselves for our extreme stupidity that are so little (if ever a whit) affected with this work so great in itself, and so behooveful for our very life and being.  
How are we daily and hourly preserved from the swelling waves: how comes it that in all this length of time the Sea hath not broken in upon us, 
See the history of Canutus in Cambden.  and overtopped the earth? We do not tell ourselves of our debt to God for commanding the waves not to be so bold as to drown us.  
It may exhort us to fear him that hath appointed the Sands for a bound of the Sea, and will not let the waves prevail over us for all their tossing and tumbling. He is of great power, and can overrule so furious an Element, and fear not though the waters roar, and though the mountains were cast into the midst of the Sea.  
This commends unto us God's greatness who doth so infinitely surpass the Seas greatness, and who hath made so much water for it, and it a place for so much water. Let us think of it in particular, and dwell a little upon it, that we may also know our nothingness. What a great thing is the Sea in itself considered! What is this Island in comparison of the Sea, and yet we call it Great Britain? It must needs be greater than the earth, for the waters did round about involve and encompass the earth, what then is the whole globe of Earth and water, and yet that whole globe is a thing of nothing in comparison of heaven, and yet all that is nothing in comparison of God. O how great is he, and how much to be admired? Great, not in quantity and extension of dimensions, but in perfection of Essence. How great is he that is beyond Earth Sea and world and all more than these are beyond Nothing.  
And let us a little compare ourselves with this great and wide Sea. The Sea is but part of this Globe, yet hath in it water enough to drown all the men that are in the world, if either it were suffered to overflow as once at Noah's flood, or else they were cast into it, so that all men are but a small trifling thing in comparison of this Sea, and then what am I must every one say to himself, and what compared to God the maker of the wide Sea and this wide world. Oh how nothing is man, am I myself among other men, and why am not I humble before God, why do I not cast down and abase myself in his presence, and carry myself to him as becometh so poor, mean, and small a creature, to so Infinite and great a Creator. Let us morally use the things we see, else the natural knowledge will do us no good at all.  
We may see in the Sea a map of the misery of man's life, it ebbeth and floweth, seldom is quiet, but after a little calm a tempest ariseth suddenly. So must I look for storms upon the sea of so troublesome a world.  
For the great work of Navigation, and so of transportation of things by Sea, and for the fitness of the Sea to that use we must praise God, every man hath the benefit of it. By virtue of it we have Pepper, Cloves and Mace, Figs and Raisms, Sack and Wines of all sorts, Silks and Velvets, and all the commodities of other Kingdom's distant a thousand of miles from us, and by this they have from us such commodities as our Land affords above theirs.  
There is no art which helps more to enrich a Nation, 
The safety of this Kingdo●e consists much in its wooden walls. The ●s. Naw exceeds all others in the world in beauty, strength, & safety.  and to furnish it with things for State, pomp and delight. And yet how is it abused by Mariners, who behold Gods wonders in the Deep, being the worst of men, and never good but in astorme, and when that is gone, as bad or worse than ever.  
The materials of a ship are wonderful.  
First, it is made of the strongest and durablest wood, the Oak and Cedar. 
* See Pliny's natural history, l. 16. c. 40.  Now it is a strange work of God to make such a great tree out of the earth.  
2. The nails in it are made of iron, that the pieces may be closely compacted.  
3. Tar and pitch to stop every crevise, that no water or air might enter, this they learned of God himself, who bid Noah to plaster the Ark within and without with pitch.  
4. Cords made of flax, a multitude of strange things concur to this work.  
What pity is it that Soldiers & Mariners (as was said) who are sosubject to dangers, 
He that carries his life in his hand, must carry grace in his heart. Doctor Sibbs in his Epistle to Sir Ho ratio Vere prefixed before his Bruised reed. Qui nescit ●rare discat navigare.  & have such frequent experience of God's goodness and mercy to them in their preservation, should generally be so profane and forgetful of God. For the Soldier it is an old saying  
Nulla fides pietasque viris qui castra sequuntur. And for the Marriver nautarum vota is grown into a proverb.  
In the third day's work were likewise created grass, herbs, plants and trees  
The first is grass, or green herb, which is that which of itself springs up without setting or sowing.  
2. Herb bearing seed, 
Latini distribuunt plantas in tr●agenera, herbam, fruticem, & arborem. Hebraei aliter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercerus in rimum caput, Genes. 5. 11.  that is, all herbs which are set or sown, and increase by man's industry.  
The third, trees and plants, which are of a woody substance, which bear fruit and have their feed, which turns to fruit in themselves.  
God by his powerful word, 
Voluit Deus per primam germinationem terrae non modo pastui animaniium, sed●etium immortalitati specie● consultum. Pareus.  without any help of man's tillage, rain, or Sun, did make them immediately out of the earth, and every one perfect in their kind, grass and herbs, with flowers and seeds and trees with large bodies, branches, leaves and fruits, growing up suddenly, as it were in a moment by God's word and power,  
The great power of God appears in this, He is able to work above nature without means, the fruitfulness of the earth stands not in the labour of the Husbandman, but in the blessing of God. He also caused the earth to yield nourishment for such divers herbs and plants, yea herbs of contrary quality will grow and thrive close one by another, when those which are of a nearer nature will not do so.  
The herb was given at first for man's use as well as beasts, Gen. 1. 9 Psalm 104. 14. Herbs are one wonderful work of God. The greatness of the work appears in these particulars:  
1. The variety of the kinds of herbs.  
2. The variety of their uses, of their shapes and colours, and manner of production, and of their working & growth. Some come forth without seed, some have seed, some grow in one place, some in another, some are for food, some for medicine, and some for both.  
That out of the earth by the heat of one Sun, with the moisture of one and the same water, there should proceed such infinite variety of things, so differing one from another, is a wonder; some are hot in operation, some cold, some in one degree, some in another, some will draw, some heal, some are sweet, some sour, some bitter, some of middle tastes.  
In the bowels of the earth the Lord created gold, 
Job 28. 1. 2. Ezek. 6. 16, 17. Joel 3. 5. Hag. 2. 8. Genes. 1. 11, 12.  silver, precious stones, and the face of the earth above was beautified with grass, herbs and trees, differing in nature, qualities, and operations.  
Plants grow till they die, whence they are called vegetables.  
At the first, 
Vide Mercerum in primum caput Gen. v. 29. Before the flood both herbs & fruits of trees were so wholesome and good, as that man needed no other food, after it the earth was so corrupted by the inundation thereof, and man's body became so weakened, that he stood in need of more solid and nourishing meat,  herbs were the ordinary meat of men, Gen. 1. 20. and they have continued ever since of necessary use, both for meat to maintain life, and for medicines to recover health.  
Solomon's wisdom and knowledge was such, that he was able to set out the nature of all plants, from the highest Cedar to the lowest Moss, 1 Kings 4. 33.  
We must here condemn our stupidity and blindness of mind that are not provoked many times by this particular to magnify the name of God. When a man hath occaslon to travel through a Close or ground, how great store of herbs seeth he, whose nature, yea names he is ignorant of, yet admireth not God in them, nor confesseth his power and goodness.  
Secondly, we are to lament the fruit of our sin, which hath made us blind, there is nothing hurtful to man's body, but some herb or other rightly applied would cure it.  
It is a great and worthy work of God to make grass on the earth 
* Gen. 1. 11, 13. . Psal. 104. 14, 15. and 147. 8. He maketh grass to grow upon the mountains. The omnipotent power of God was exercised to make this creature, else it could not have been, and at his appointment it came forth. This is one of the benefits which God promiseth to his people upon their obedience, Deut. 11. 5. Zach. 10. 16. There are many things considerable in this work of making grass.  
1. The plenty, 
It is a Carpet upon the earth to adorn and beautify it.  store, and commonness of it: It groweth every where, and in abundance, covering the face of the earth, and hiding the dry and naked face thereof.  
2. The colour of it. It is of a green and somewhat of a durke green colour, which is neither overlight nor over-darke, but of an indifferent and middle nature, and so most fit to content and delight the eye, refresh & preserve the sight.  
3. The usefulness of this creature for the cattle, it is a soft covering to make the lodging of the poor beasts more easeful for them, even as it were a mattress for them to lie upon. It hath a sweet juice and verdure in it by which it is pleasant to the tastes of the beasts, as any dainty meat can be to us, and is fit to nourish them to be turned to blood and flesh, so to make them fat and well liking.  
4. The ways, means, and manner for bringing it forth for this use, the whole course of the Heavens, Sun, Moon, and Stars, which run a large race daily with great swiftness, and the great works done in the air for producing divers Meteors, do tend in great part for the bringiug forth of this grass. The grass itself hath a life and vigour in the root of it, by which it draws from the earth that moisture which is agreeable to it, and disperseth it likewise.  
1. We are dull and blind, and behold not God in this great work, when we go into the fields, and can scarce tread beside it: We do not consider God's greatness and goodness in making so beneficial a thing so common; We let this work of God perish in respect of any spiritual use we make of it, to make our souls the better.  
2. Let us stir up ourselves to observe God's hand in this work with others, and confess our debt to him, that gives us Commons and Pasture for all our cattle.  
Trees are certain plants springing from a root with a single Trunk or Stem (for the most part) shooting up in height, and delineated with limbs, sprigs or branches.  
Leaves are ornamenta arboris, & munimentà fructus, they serve to grace the tree, make it pleasant to behold and defend the fruit from the injury of the weather.  
The Philosopher saith, homo est arbor inversa: a man is a tree turned upside down, for a tree hath his root in the ground, & his branches spread above ground, but a man's root is in his head, therein is the fountain of sense and motion, and there doth he take in nou-rishment, but the arms and legs are branches of this tree, they spread downward. The Psalmist compares a good man to a tree, Psal. 1. 3.  
The Palmtree grows in Egypt all along the shores of the red Sea. 
See rare things of a tree called Coco in Doctor Primrose on the Sac. p. 30.  It is said to yield whatsoever is necessary to the life of man. The pith of it is an excellent salad, better than an Artichoke, which in taste it much resembleth. Of the branches they make Bedsteds and Lattices, of the leaves, Baskets, Mats, Fans, of the outward half of the Cod, cordage, of the inward, brushes.  
It is the nature of this tree, though never so huge or ponderous a weight be put upon it, 
Rem miradam Arist. in 8●. problematum & Plutar. in 8●. Symposiacorum dicit. Si supra palmae (inquit) arboris lignum magna pondera imponas, ac tam graviter urgeas ut magnitudo oneris sustineri non queat, non deorsum palma cedit nec infra flectitur, sed, adversus pondus resurgit, & sursum nititur recurvaturquè. Aul. Gell. Noct. Att. l. 3. cap. 6.  never to yield to the burden, but still to resist the heaviness thereof, & to endeavour to lift & raise itself the more upward; for which cause it was given to Conquerors in token of Victory. Hence. figuratively it is used for the victory itself, plurimarum palmarum homo: and for the sign of it  
— Palmaque nobilis,  
Terrarum dominos evehit ad Deos.  
Rev. 7. 9 With white robes in token of their innocence, & palms in their hands in token of their victory.  
It is reported that the Arms of the Duke of Rhoan in France which are lozenges, are to be seen in the wood or stones throughout all his Country, so that break a stone in the middle, or lop a bough of a tree, and one shall behold the grain thereof (by some secret cause in nature) diamonded or streaked in the fashion of a lozenge. Fuller's profane State, l. 5. c. 6.  
It was a great work of God in making all sorts of trees to proceed out of the earth, Psal. 104. 16, 17. The nature of the trees is wonderful in these respects principally:  
First, the way and manner of their growing and being. An Oak comes from an acorn, an Appletree from a kernel. What a kind of power and virtue is that which God hath put into a kernel being so small a thing, that it should pull to itself by an unknown way the juice of the earth, and should send some of it downward into little small strings as it were to fasten itself in the earth, and send some upward to spread itself above the ground; and yet it should distribute the moisture so fitly, as to grow in due proportion within the earth and without; that it should frame to itself a body and divers branches in such fashion, that it should b●d and put forth leaves, that it should cause a fruit to grow upon it, or seed and that in great numbers, every one of which is able to make another tree, and that tree to yield as much more.  
2. The great variety of kinds of trees; we in our Country have divers Oaks, Elmes, Ashes, Beech-trees, Chestnut-trees, Sally, Willow, Maple, Syccamore, besides Apple and Peartrees of divers kinds, Cherry-trees, hazel, Walnut-trees. Some trees are of huge growth, as Oaks, Cedars, Elmes, some low as the Thorn, the nut. Some of one fashion, colour, making and manner of growth, some of another: this showeth an exceeding great measure of wisdom in him that made them all.  
The use of trees in the next place is manifold.  
1. They serve for fruit: what great variety of fruit do they yield, what pleasant and wholesome fruit, what store and plenty of fruit. Some Summer fruit that will be gone quickly, some Winter fruit that will last most part of the year, and some all the year.  
2. For building both by Land and Sea, to make us houses both strong and stately, warm, dry, and cool, under which we may rest ourselves, in Summer free from scorching heat; in Winter and stormy times, free from pinching cold, & the injury of the weather. With wood also we make floating and fleeting houses, with which we may dwell upon the face of the waters, and pass through the deep Sea. as upon dry ground.  
3. It yieldeth fuel too, by which we do both prepare our food, and keep ourselves warm in the winter, and in the time of weakness and sickness. Had we not something to burn, we could neither bake our bread, nor brew our beer, nor seeth our meat, nor roast it, nor at all make use of flesh, to eat it as now we do.  
4. For delight: How comfortable a shade doth a spreading Ash or Oak yield in the hot Summer, how refreshing is it to man and beast.  
How pleasant a place was Paradise, and what made it so, but the artificial order, fashion, and growing of all sorts of trees fit for food and shadow.  
We must observe our own faultiness with sorrow and humiliation, 
Corollaries.  for that we have not observed more seriously and usefully this work of God. We have perpetual use of Timber and fuel: we eat much fruit from these trees, we reap the benefit of this work of God from time to time. We sit upon wood, we feed upon wood, we dwell under wood, under trees cut down and fitted for our use: we cannot step out of doors but our eyes are fixed upon some tree or other, great or small: but we take not notice of God in this work, and praise his name that made all these trees.  
Let us mend this fault, and stir up ourselves to consider God in this work, praise him for fruitful trees, and all other kinds of trees. Let us acknowledge his power, wisdom, & goodness in them, & his exceeding bounty & tender care to man that hath so furnished the world with innumerable sorts of trees.  
Let us be careful of preserving these works of nature for our own use and the use of Posterity, let us set and plant trees for 
* Serunt arbores, quae prosint alteri saeculo. Cicero.  after ages.   

CHAP. V.  
ON the fourth day were made the Sun, 
Gen. 1. 14. 15  Moon, and Stars, which are as it were certain Vessels wherein the Lord did gather the light, which before was scattered in the whole body of the Heavens. The Hebrew word translated Lights, signifieth Lamps, Torches, or other things which shine forth and give light.  
It was a great work of God in making and ordering the Sun, Moon, and other heavenly bodies. This work is often spoken of in Scripture, Gen. 1. 14. Psalm 104. 19 20. 21, 22, 23. Psalm 136. 7. 8. 9 Psalm 148. He calleth upon the Sun, Moon, and Stars of light to praise God: and Psal. 19 He saith of the Sun, God hath set a Tabernacle for the Sun. In another place he saith, he guideth the stars and calleth them by their names.  
The wonderfulness of these works of God is seen,  
First, in the very matter and substance of them, which is wonderful and inexplicable, who can tell what the Sun is made of.  
2. In their quantity both in respect of multitude & greatness. For multitude they be innumerable, and for magnitude, many of the stars are far greater than the earth.  
3. In their qualities, which are principally three.  
1. Their figure, the fittest for motion and use, round and orbicular.  
2. Their brightness and shining, especially the splendour of the Sun and Moon.  
3. Their durableness: they do not change.  
4. In their motion which is very swift and regular.  
5. In their effects, working so constantly and variously in the seasons of the year. 
2 Chron. 33. 3. Jer. 44. 17. Deut. 4. 19   
The most beautiful bodies of the Stars which we see fastened in Heaven, are not Gods, as Plato in Timaeo called the Stars, by the worshipping of which the blind Gentiles and the Jews also horribly polluted themselves: but excellent works of God, by the contemplation of which we ought to be stirred up to acknowledge and celebrate the Majesty, glory, wisdom and power of the Creator, Psal. 8. 3. 4.  
First, for the Sun that is called the greatest light, and that most truly and properly, both for the body and substance of it, and also for the brightness and abundance of light which is in it. For the most skilful Mathematicians have demonstrated that the very body of the Sun doth exceed the whole earth in bigness 166. times. King David did aptly compare the Sun to a Giant (for strength) refreshed with wine (for the heat) to run his course, for his swift motion.  
The Sun 
* Sol usitatissimè Hebraeis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schèmech. à ministrando (quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimmesch. quia dei Ministerin natura clarissimus aliter à calore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammah. Graecis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. splandore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinis Sol, vel quia solus ex omnibus sideribus est tantus, vel quia quum est exortus, obscuratis aliis sol●s appareat. Martinius.  is the glorious servant of all the world, therefore it hath its name in Hebrew from serving. The continual motion, great swiftness, exceeding heat, & admirable brightnsse of the Sun doth utter the praise of God, Psal. 19 3, 4, 5.  
The Sun is the fountain of heat and light, the life of the Universe, the great Torch of the world, and the Ornament of Heaven.  
The Sun is fitly situated, being in the midst of the six other Planets, neither too high nor too low.  
Altins' egressus coelestia tecta cremabit,  
Inferius terras: medio tutissimus ibis.  
Ovid. lib. 2. de Metamorph. See Dr. Brownes' Inquiries, lib. 6. chap. 5.  
Secondly the Moon is also called a great light, not for the bigness of the body of it, but because it is the lowest of all the Planets, & nearest unto the 
* 〈…〉 ad corporum quam splendoris eorum respexit Moses, & ad popularem captum & aspectum, qui haec judicat esse maxima sydera in coelo juxta sensum Mercer. See Doctor Hackewells' Apology of God's providence, page 74. 76. 77.  earth, and therefore appears biggest of all next unto the Sun, and gives to the earth a greater light than any of the stars, which are far greater in substance, and brighter in light.  
Some say it is the cause of the ebbing and flowing of the Sea, for it agreeth exactly with the revolution of the Moon, it causeth it 1. by its motion, as it brings its beams, 2. by its beam, as that brings the influence. 3. by infusion, as that stirs the waters.  
It is called in Latin Luna à lucendo saith Tully, 
Dominatur corporibus humidis; as over women (the brain) shellfish. From the new Moon to the full, all humours do increase, and from the full to the new Moon decrease again.  or because solâ lucet nocte, saith Varro. In Hebrew Jareach & Jerech, which words signify a month, because it is renewed every month.  
A star is the thicker part of Heaven, round and full of light.  
In the day the glistering light of the Sun obscures all the stars, but in the night how many hundred thousand of them do we see, 
Only God can number the Stars, Psal. 147 4. It is impossible for man to number them, which God intimates to Abraham, Gen. 15. 5.  besides those that are hidden from us in the other part of the Sphere which is not seen by us. The number of stars set upon the Globe are 1025. and divers of them have proper names. All the stars of the Heaven are not numbered nor cannot, since divers of them are so small: but these 1025. are the principallest amongst them, and all that have ever been accounted of.  
Philosophers distinguish them into fixed stars and Planets. The Planets are apparently, 7. Saturn, Jupiter, Mars, than the Sun in the midst as it were the King of all, after Venus, Mercury, and the Moon. Neither Moses, Job, nor the Psalms (the most frequent in Astronomical observations) mention any of the Planets but the Sun and Moon.  
Of these stars some are greater than other, and are distinguished into six sorts of bignesses. Their proportions are thus delivered, viz. A star of the first bigness or magnitude is 107 times bigger than the earth.  
A Star of the second magnitude ninety times bigger than the Earth.  
A Star of the third bigness, 72. times bigger than the Earth.  
A Star of the fourth bigness, is 54. times bigger than the globe of the earth.  
A star of the fifth magnitude is 36. times bigger than the Earth.  
A star of the sixth bigness is eighteen times bigger than the globe of the earth.  
We are to bewail our own great folly and blindness that we have not more admired, 
Corollaries.  honoured, feared, loved that great worker to whom these Creatures do point us. We do not often enough tell ourselves, this Moon, this Sun, these stars could not, nor did not make themselves. They could not possibly be without any beginning at all, for they are but parts of the whole world, and no part of any whole can be eternal, because there must be something before that did unite those parts together; wherefore they were made by some superior essence, and more excellent than themselves, and that is God. How great, how wise, how good, how infinitely excellent is He whose hand framed and ordered these things. The Sun ariseth to us constantly, the Moon also keeps her course with like constancy. Doth not that mighty army of stars which in a clear night show themselves, even speak to us as it were to consider of his incomprehensible excellency which made and rules them?  
Let us accustom ourselves hereafter to these meditations, if God had not beautified heaven with these excellent bodies, light and heat could not have been equally and in due quantity conveyed into all the quarters of the world. We must observe this work so as to praise God for it, to inform ourselves of his nature, and strive to work more love, fear, obedience, and confidence in ourselves towards him. The Apostle saith, that in the times before the Gospel, the Gentiles might have found God as it were by groping, Acts 17. 27.  
Now we that have the Scripture to direct us as in the daylight, shall not we find God out by these illustrious works of his?   

CHAP. VI  
THe fifth day's work was the Creation of all living creatures which live and move in the two moist Elements, 
Gen. 1. 20. 21, 22.  the water and the air, viz. Fishes 
* The Fishes were appointed to increase and multiply, and to fill the waters: the fowls were appointed to increase and multiply and fly in the air.  and moving creatures, which live and move in the waters; and all kind of Fowls which fly in the open Region of the air, divers in nature, shape, qualities, and manner of living.  
The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated the moving creature, is derived; is used as here, so in other Scriptures frequently, first to signify creeping or moving forward without feet, as Genes. 7. 21. and Levit. 11. 19 and secondly also to bring forth abundantly as here, and also Exod. 1. 7. Fish's breed and bring forth young in great abundance, more than any other creatures do, by the multitude of spawn they would increase beyond all measure and number, if by one means or other the spawn were not devoured and consumed.  
Who can render a reason of their ability to swim so in the waters, to support themselves in the midst of the waters, & convey themselves up and down in it?  
Fishes are in Scripture termed Reptilia, Psal. 104. 25. In the great and wide Sea there are things creeping innumerable both small and great, so called, because things when they swim seem to creep along in the water. As birds have their wings and trains by means whereof they cut their way, and make smooth passage through the air, so fishes are furnished with fins wherewith they guide themselves in their swimming, and cut the current of the streams and waves for their more easy passage, wherein their course is directed by their tail, as shtps are conducted by their Helm.  
The Sea gives more and greater dainties than the earth, those that did most affect to please their palate of old, set great store by fishes, and paid dearer for them then flesh. God hath furnished them with a strong power of increasing. Birds bring forth some four or five in a nest, some three, and some but two, the most but twenty, as the little Wren, for being so little, the kind would be consumed by the things which devour such weak creatures, if those that be, did not bring forth very many: but every fish brings forth a great multitude, many hundreds as we may see in their spawn.  
That God should give unto these things a power to multiply so very fast, is wonderful, and it is agreeable to reason too, for the fishes do more devour one another then the beasts do, the greater being much more ravenous than any beast, as being bigger, and their stomaches by an antiperistasis of the cold water more vehement in digesting.  
They are said to be without number, Psal. 104. 25. not simply, but to us, for we cannot tell the number of them, though God (which made them) do know the particular number of them. He can tell how many fishes there be in the Sea, though to us they exceed the power of counting, yet he hath the precise and exact number of them.  
We know not the kinds of fishes, how much less the particulars.  
There be (saith Pliny) of fishes and other creatures living in the Sea, 
Pliny's Natural history, l. 32. ch. 11.  one hundred seventy and six several and distinct kinds.  
What Philosopher can tell how many Dolphins, Herrings, Whales, sword-fish there be in the Sea?  
The Echeneis Remora, 
Pliny's Natural hist. l. 32. ch. 1.  or stop-ship, but half a foot long is able to stay the greatest ship under sail. Keckermannus humori frigido à Remora fuso adscribere videtur qui aquam circa gubernaculum conglaciet. in Disput. Phisic. The Cramp-fish Torpedo is able to benumb and mortify the arms of the lustiest and strongest Fishers that be by touching only the end of any part of an angle-rod, 
Id. ibid.  which they hold in their hands, although they stand aloft and a great way from her: hence it hath its name, 
Johnstoni Tbaumato graphia.  quod torpore manus afficiat, because it benumbeth the hands.  
The Naturalists tell us of one fish which they call the Uranoscope, which hath but one eye, and that in a vertical point, on the top of the head, directly upward: by which it avoids all rocks and dangers.  
There have been known Whales six hundred foot 
* Pliny Ibid. Four Acts long in the Indian Sea. Idem l. 9 c. 3. Amama Antibarb. Bibl. l. 3. Chamierus t●m. 2º. l. 9 ch. 11. Plin. Ibid. c. 2.  long, and three hundred & 60. foot broad, some like mountains, & some like Islands. God himself speaking of his own power, of all the creatures, rehearseth only two, the Behemoth, Job 40. 15. to the end, that is the Elephant, and the Leviathan, Job 41. per totum, that is the Whale, this being the greatest among the Fishes, as that among the beasts.  
The Swordfish hath a beak or bill sharp pointed, wherewith he will drive through the sides and planks of a ship, and bore them so, that they shall sink withal.  
The Dolphin is said to be a fish of such exceeding great swiftness, as that oftentimes he outstrippeth a ship under sail, in the greatest ruff and merriest wind, in swiftness of course. In this fish is propounded to us an example of charity, and kind affection toward our Children, as Pliny 
b li. 9 chap 8.  in his description of the nature of this fish showeth, and Aelianus l. 5. c. 18 As also of his singular love toward man, whereof Aelianus produceth strange examples.  
It may seem strange that it should please the Pope to forbid flesh to men rather than 
* Pisces Deus noluit sibi offferri tum quod extra aquam non vivant (nihil autem mortuum ex animalibus offerri sibi Deus velit) tum etiam quod ex Serpentum genere ce●sentur. Pisces-Serpentum vero genus universum damnatum est à Deo, propterèa quod per serpentem deceptus fuerit homo, fuitque serpeus organon Diaboli, Gen 3. 〈◊〉 Isag. Christ. l. 2. c. 23  fish, i. the less dainty and luxurious, before the more: for what is of some alleged, that the curse fell upon the earth, and not the Seas, is fond affirmed, seeing when it is said, cursed be the earth. By earth is meant the whole globe of the earth, consisting of Sea and dry land.  
Some fishes are exceeding small, and for their smallness & workmanship bestowed upon them, admirable. In the Sea the Cockles, a little kind of shellfish, yet in its kind very artistciall, somewhat resembling a Crefish, which are dainties for rich men.  
Those little and small things are made with so many joints and parts and turnings, such a proportion and shape, and every thing so exact and suitable, as would stir up astonishment in any beholder. God's power is likewise in the greatness of some fishes, as the Whale, some of which are 80, yards long, their eyes are as big as an hogshead, and their mouth so wide, that a man sitting on horseback might be held in it.  
God hath created the Fowls of heaven among other creatures, Psalms 104. 12. Gen. 1. 20, 21.  
The things wherein the Fowls differ from other creatures are 1. That they be winged, having feathers and wings by which they are covered, and by which they do pass through the air, and the place wherein they fly, viz. in the open firmament in this lower heaven. Their creation is wonderful in divers respects.  
First, their making is wonderful, far differing from that of beasts, fishes, and men.  
2. They have great variety of kinds, some wild, some tame, some great, some little, some Sea or water birds, some land birds.  
3. Their manner of breeding, they lay eggs and hatch them, & out of a kind of confused substance, that to us seems void of life, by the heat of their bodies they do bring forth their young naked at first, which after by the same cherishing of warmth, do bring forth feathers to cover them. Many of them are so beautifully adorned with their feathers for colour, and are so glorious, as a man cannot but look upon them with wondering and delight, for where doth nature show more variety, and a pleasinger composition of colours then in Dove's neck, a Peacock's tail, and some other like birds.  
4. For their swiftness of flying, that they can with such celerity pass through the air.  
5. They are many ways serviceable to many: they are a dainty food for weak stomaches, they pull up many kinds of worms and vermin, that else would be very harmful to us.  
Fowls or birds are more worthy than Fishes, because they do more participate of air and fire (the two noblest Elements) than of water and earth. All birds are mustered under the name of Fowls as under their Genus.  
There are examples of virtues in the fowls propounded for us to imitate, 
Job 12. 7. One cannot say of the Phoenix being only one in the world, increase and multiply, there were two of all creatures in the Ark, therefore there is no Phoenix. Aldrovandus and Pliny,  and of vices for us to shun.  
In the Phaenixe an example of the Resurrection: in the Stork of loving affection: in the Dove of innocence & conjugal faith: in the Crows and Ostriches of unnaturalness.  
We should imitate the Stork, Crane & Swallow 
c Job 39 13, 14, 15, 16. Lam. 4. 3. Jer. 8. 7.  in acknowledging the seasonable time of our repentance.  
The Stork hath her name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love, & the * 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is somewhat like a Hern having a long neck and feet.  Hebrew word is near of kin with another, which signifieth bowels of compassion, as which indeed are most tender in her. A story whereof 
a Doctor Twist against Doctor Jackeson. Petronius Arbiter & Solinus call the Stork pietatis cultricem. They count it there a happy Omen for the Stork to build in their houses.  we have in the description of the Netherlands, viz. of a Stork, that when the house was on fire where her nest was, kept the fire off from her young ones with her own body and wings so long till she was burnt herself.  
It is loving to mankind, delightful to build in the tops of houses and chimneys, as is usual to be seen in Germany.  
It is the emblem of a grateful man: for at her departure from the house where she builds (as some report) she usually leaveth a young one behind her. Aelian writeth of a Stork which bred on the house of one which had a very beautiful wife, which in her Husband's absence used to commit adultery with one of her base servants; which the Stork observing, in gratitude to him who freely gave him houseroom, flying in the villain's face, struck out both his eyes.  
The Eagle is reckoned the Sovereign Queen of all Fowls, as the Lion is reputed the King of all beasts.  
It is Altivolans avis, 
Job 39 27, 28, 29.  an high soaring bird, that sometime flieth so high a pitch as she transcendeth the view of man: she hath a tender care of her young, when they be flush and ready for flight, 
See of the Nightingales singing. Pliny's 10. l. of natural history, c. 29. and Famianus Stradas Prolusions.  than she stirreth up her nest and fluttereth over them; yea she taketh them on her wings, and so soareth with them through the air, and carrieth them aloft, and so freeth them from all danger. In that she carrieth her young ones rather upon her wings then in her talons, she showeth her tender care and love that she beareth unto them  
The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Fowl, Gen. 1. 26. signifieth in general every living thing, which by help of wings flieth above the earth in the air: so that not only birds but also bees, wasps, hornets, and all other winged things may here be understood. Bees are notable, Deut. 32. 11.  
1. For their good husbandry, 
Bees are principal among Infects.  she is very painful, she flies to every herb and flower, and seeks and searches into every corner of the same. She so abhors idleness that she punisheth the idle drone, 
When bees are most angry in swarming, cast but a little dust upon them, and they are presently quiet, & leave their humming.  and will not give it any quiet harbour in the hive. 2. She is thrifty, which is another part of good husbandry, what she hath gotten in the Summer, she charily lays up in her Cells, and doth not spend it till she must needs.  
2. For their care of the common good, she is an admirable lover of that, she labours, eats, fights in common, and all her pains is directed to the common good, she will with unresistable courage assail any enemy though never so strong, which shall offer to wrong the common body.  
3. For their concord, Bees of the same hive are linked together in the bond of amity, though they be many of them, yet they know & love each other, & keep peace among themselves, and fly domestical sedition, unless the rulers be multiplied, and by their disorders set the rest of the Bees at variance.  
4. For their dutifulness to their King or Prince, 
* See Pliny's natural history, l. 11. c. 17.  they are most loyal subjects to him, they labour for him, & build him more than one palace, and that more large and sta●ely then their own, they fight for him, and go abroad with him.  
We see and use the fowls, and eat their flesh, and lie upon their soft feathers, 
Corollaries.  and yet contemplate not the goodness of God in them.  
We have divers kinds of tame fowl in our backsides, they bring us young, and we kill and dress them, and set them upon our Tables and feast with them. They lay eggs, and we eat of them: they sit and hatch and cherish their young, and we see that admirable manner of drawing actual life out of a potential life by the working of heat. And we have many wild fowl, but who seeth God's wisdom, power, bounty, in giving them to us.  
Let us stir up ourselves to give God his due glory, in respect of this kind of creature.  
Amongst other creatures, the Lord hath stored the world with divers kinds of fourfooted beasts, which move and walk upon the face of the earth, Psal. 104. 11, 12. these were created on the sixth day.  
These beasts are creatures endued not with life alone, but with sense also. They consist of a body and of a sensible soul, & besides the life of vegetation which is to be found in plants, by which they grow and are nourished; They have also a soul whereby they discern divers bodily objects, and can both discern and follow that which is good for them, and shun what is evil, and so preserve themselves alive by using things helpful for them, and avoiding the contrary. All these beasts were made to walk upon the ground with four feet, having their heads bowing down to the ground to seek their diet, without which they could not live, and which is provided for them upon the face of the ground. 
There are divers kinds of bruit beasts differing in nature, qualities, figure, colour, quantity, voice.  They were made on the sixth day before man was created, Gen. 1. 24.  
This work is wonderful in respect of the divers sorts of these beasts, some great, and some small, some of one shape & nature, some of another.  
We see great variety of them in our own Country, and there is far greater variety abroad in the world which we have never seen. That out of the same earth and water all these kinds should grow by a word spoken with the mouth of God, let it be so, is a strange and wonderful thing. By virtue of these words, there were Sheep, Goats, Kine, Horses, Camels and Dromedaries, Elephants, Lions, Bears, Dogs, Tigers, Wolves, Foxes, Deer. What are all these but a most artificial mixture of earth and water put into a certain shape or form of members, having head, feet, back, breast, belly, brain, liver, heart, guts, and other entrails, and having power to see, hear, to touch, smell, taste, to eat, drink, go, generate, to remember, to have a kind of thought of things within, to imagine and discern, having also affections and passions. They carry us, feed us, cloth us, till the ground for us. How full of tedious and toilsome pains would our lives be, if we had not a horse to bear us up and down from place to place, and horses or oxen to convey all manner of things for us.  
We must magnify the name of God, and frame ourselves to sincere thankfulness unto him who hath made such a multitude of creatures inferior to ourselves, and given to us the use of them. O what a wonderful skilful workman is he, that out of the earth could produce such a number of such creatures. And how good was he to us, that he did not give reason unto them as well as sense; for if they had reason to know their own strength and our weakness, we should never keep them under as we do.  
Let us not abuse these creatures of God to bad purpose, or use them in a cruel and inhuman manner; they are our fellow creatures, made of a little courser earth; and since they obey us with all cheerfulness, let us be likewise obedient to God.  
There is no creature among all the beasts of the world which so amply demonstrates the power and wisdom of Almighty God as the 
* Vtrum ea vox Elephas ab Eleph bos, an verò potius ab Alaph quod Syris & Ebraeis discere est, derivata sit, meritò dubites. Adeo verisimilis utraque sententia est; Nam quod primam attinet, in confesso est apud Graecos & Latino's, nobilitatam semper fuisse bovis praecaeteris terrestribus animantibus magnitudinem. Ita credibile est, Ebraeos, Syros & Phoenices cum hoc animal & mole & figuratione corporis ad bovem quam proxime accedens primò vidissent, bovis nomine appelasse. Quod ad alteram attinet, quis ignorat ea, quae de hujus belluae docilitate narrat Plinius, l. 80. c. 1. 3. 7. Cicero Epist. Famil. 1. 7. & plena manu Lipsius. Centuria prima Epist. 5●. Amama. Antibarb. Bibl. l. 3.  Elephant, both in respect of his proportion of body and disposition of spirit. He is by the Hebrews called Behemoth, by way of excellency, as the Latins for the same cause call him Bellua, and by Job chap. 40. vers. 15. he is likewise called Behemoth in the plural number. He is wittily called by Julius Scaliger, Bestiarum Heros: and by Job in the same Chapter, vers. 19 the chief of the ways of God, that is, the greatest, strongest, and most understanding of all earthly irrational creatures, as Deodate interprets it. Vide Fulleri miscel. Sac. l. 4. c. 10. Elephas peregrinum est apud nos animal, Indis & aliis notissimum & obvium. Johnstoni Thaumatographia certè turres olim armatorum in proelia ferebant. Id ib. The Elephants were useful in the wars, they carried Castles and armed men.  
Aristotle lib. 9 de hist. animal. cap. 47. makes mention of a memorable thing to make men fly incest. The King of Scythia had a Mare of a most excellent race, which brought forth most excellent colts; among the rest she had one which excelled them all; the King was desirous that this colt might horse his dam, that so he might have an excellent race of them: but the colt when he was brought to his dam, would not horse her; the King seeing this, he caused them to cover the dam that he might not know her. But he perceiving afterwards that it was his dam, ran away and cast himself over a steep rock, and broke his neck.  
There are many things wonderful in the Dog, his sagacity, docility, fidelity.  
A dog in Epyrus, in a great assembly of people, knowing the man that had murdered his Master, flew upon him with open mouth, 
Pliny's natural history, lib. 8. ch. 40.  barking and snapping at him so furiously, that he was ready to take him by the throat, until he at length confessed the fact, that caused the dog thus to rage and foam against him.  
The dogs which be near unto Nilus, 
Id. ib. Vide adagium, canis de Nil●.  lap of the River, running still, and never stay while they are drinking, for fear of the greedy Crocodiles. Aegyptio canes è Nilo nunquam nisi currentes lambitant, dum Crocodilis insidias cavent.  
It happened, that upon a narrow thin plank that lay for a bridge, one goat met another, both coming from divers parts: now by reason that the place was so narrow, that they could not pass by, nor turn about, nor yet retire backwards blindly, 
Pliny's natural history, l. 8. c. 50.  considering how long the plank was, and so slender withal; moreover the water that ran underneath, ran with a swift stream, and threatened present death if they failed and went besides. Mutianus affirmeth, that he saw one of them to lie flat down, and the other to go over his back.  
In Sibaris there was a young man named Crathis, 
A memorable story of the punishment of buggery.  which being not able to retain lust, but forsaken of God, and given over to a reprobate sense, committed buggery with a female Goat, the which thing the Master Goat beheld and looked upon, and dissembled, concealing his mind and jealousy for the pollution of his female. Afterward finding the said young man asleep (for he was a Shepherd) he made 
* Topsell de quadrupedibus.  all his force npon him, and with his horns dashed out the buggers braives.  
Alexander the Great had a very strange and rare horse called Bucephalus, 
* Bucephalus siguifieth an ox head. Pliny's natural hist. l. 8. c. 42. lib. 6. cap. 20. Aul. Gell. Noct. Att. l. 5. c. 2. This horse is also celebrated by Plutarch, and Quintus Curtius.  either for his crabbed and grim look, or else of the mark or brand of a bulls head, which was imprinted upon his shoulder. He would suffer no man to sit him, nor come upon his back but Alexander, when he had the King's saddle on, & was also trapped with royal furniture, for otherwise he would suffer any whomsoever. When he was dead the King solemnised his funerals most sumptuously; erected a Tomb for him, and about it built a City that bore his name, Bucephalia.  
That is a lofty description of a horse, Job 39 19 to 26. If Banks 
a Sir Walter Raleigh.  had lived in elder times, he would have shamed all the Enchanters of the world: for whosoever was most famous among them, could never master or instruct any beast as he did his Horse.  
That story of Androdus & the Lion 
b Hic est leo hospes hominis, hic est homo medicus leonis. See Doctor Willet of the Camel on the 11. of Levit. quest. 14.  is commonly known. Vide Auli Gellii noctes Atticas, l. 5. c. 14.  
There is in some kind as much of the Creator in the Ant, as in the Lion, in the former excellent skilfulesse, in the other power and majesty.   

CHAP. VII.  
AMong the works of Creation, 
Angelorum nomen Graecum est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enimest nuncius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunciare Graecum nomen Angeli. Europaeae gentes fèrè retinent, nisi quód id inflectant ad terminationem vam & Galli id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt ange Germani a in e mutato engel. Martinius de Creatione.  the principal are the reasonable Creatures, Angels and Men.  
The name Angel, comes of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Messenger, sent forth from some superior person or State to deliver a message, and to declare the mind of him or them that sent him. The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an Angel in the Old Testament, signifies also a Messenger; but yet in a more full and large sense: For it siguifies such a Messenger as doth not only deliver and declare a Message by word of mouth, but also doth act and execute indeed the will of him that sent him, and doth perform his work enjoined as a faithful Minister and servant.  
First of all it signifieth that chief and principal Messenger and Ambassador of God, his Son Jesus Christ, who is called Mal. 3. 1. The Angel of the Covenant.  
2. Pastors are called Angels, Revel. 2d. and 3d. Chapters, being God's messenger sent to the Church.  
Thirdly, this word is most frequently used to signify the heavenly Spirits, who are so called, because they are both ready to be sent on God's message, and often are sent out to do the will of God, Gen. 19 1. Psal. 103. 20. 21. Matth. 18. 10.  
That there are Angels is proved out of Scripture, 
That there are Angels.  where they are often mentioned, Psal. 68 17. Dan. 7. 10. Col. 1. 16. and 2. 10. Hebrews 12. 12. and by the manifold apparitions of them, Genesis. 3. 24. Cherubims, that is, Angels appearing in the form of flying men to keep the entrance into the Garden. Abraham entertained Angels unawares. They were sent to destroy the filthy Sodomites, and the Cities about them that ran into the like exorbitancies. An Angel stopped Abraham's hand which he lifted up according to God's Commandment to slay his only son Isaac. 
Esse Angelos vel hinc liquet, quòd sint in rerum natura quae dam quae nullis possint adscribi causis Physicis, unde necesse est Spiritusesse unde illa profisciscantur. Tum etiam videtur ipse ordo universi id requirere ut sint Angeli, nempe certum est naturam esse corpoream, & certum item est mediam esse naturam, quae nempe partim corporea, partim incorpore sit; consequens igitur est, ut sit natura quemadmodum mere corporea, sic etiam merè in corporea Scriptura 〈◊〉 non probat esse Angelos, quemadmodum neque probat animam esse immortalem, sed hoc sumit. Cameron tomo 2º Paelect.  Abraham told Eleazar that God would send his Angel with him to prosper him in the business of taking a wife for his son Isaac. An Angel of the Lord met Hagar and sent her back to her Mistress, when through discontent she had played the Fugitive. An Angel appeared to Zacharie and foretold the conception and birth of John the Baptist. An Angel acquainted the blessed Virgin that she should conceive our Saviour in her womb by the over-shadowing of the Holy Ghost. A multitude of Angels celebrated the Nativity of our Blessed Saviour with an hymn of joy. Angels Ministered to Christ after his temptation in the wilderness, and in his bloody agony in the Garden. An Angel acquainted the women with his resurrection, after he had terrified the men that were set to keep the Sepulchre, and rolled the stone from the doors thereof. An Angel also set Peter at liberty when he was imprisoned between two soldiers. An Angel shook the foundation of the Prison wherein St. Paul and Silas were laid fast in the stocks. An Angel showed unto John the vision of the Revelation at the appointment of our Lord Jesus Christ. Now besides these and many more apparitions of the heavenly Spirits, we read that the Angels of God are many thousands, yea millions, and of the company of innumerable Angels, and of Angels pitching their tents about the righteous, and holding them up in their hands, and chase the wicked and destroying them.  
And besides the testimony of Scriptures, 
The Peripate ricks call them Immaterial substances, Intelligences, abstracted and separated forms.  the Heathens also had some notions of them as appears in their writings, but indeed it was in some respect a false notion; for they conceived them to be a certain kind of petty Gods, and did perform worship unto them, the evil Angels beguiling them: and if there be evil Angels, there must needs be likewise good.  
The Angels are diversely called in Scripture: 
The angels are material.  Psalm 104. 4. to express their nature: and Angels to their office, 
1. They are perfect effects, therefore must have all the 4. causes. 2. Finite, therefore terminated in their essence nothing terminates things but matter and form. Barlow in Hierons' last farewell. Zanchie & others hold otherwise.  as Messengers sent from God; they are called Sons of God, Job 1. 6. & 38. 7. Yea Elohim, Gods, Psal. 8. Cherubims, Gen. 3, 24. Ezek. 10. 1. from the form they appeared in, viz. like youths, Seraphims, Esa 6. 2. for their ardour and fierceness in the execution of God's anger: Watchmen, or the watchful ones, Dan. 4. 10. 13. being in heaven as a watch tower, and keeping the world. Stars of the morning, Job 38. 7. from their brightness of nature; a flaming fire, Psal. 104. 4. because God useth their help to destroy the wicked.  
In the New Testament they are called Principalities for their excellency of nature and estate, and 
a Col. 1. 16. & 2. 10.  powers for their wonderful force.  Reason's why God made Angels. 
The will & power of God, therefore they are, because God saw it fit to make them, yet two reasons may be rendered of this work.  
1. God saw it fit to raise up our thoughts from meaner, to more excellent 
* Angels are a mean betwixt God and man, as man was betwixt the Angels and the beasts.  creatures, till we came to him: first things (say some) were made which had no life, then living things without sense, as plants and trees, then sensible, then reasonable.  
2. It was convenient that every part and place of the world should be filled with Inhabitants fit for the same, as the air with birds, the earth with beasts and men, the Sea with fishes, and the heavens which we behold with Stars, & the highest Heavens with Angels.  
God is the maker of Angels. 
God made the Angels, Psalm 104. 4. Coloss. 1. 16.  These glorious Creatures which shall have no end, had a beginning as well as the silliest beast, bird, or fish, and they are equally beholding (nay more, because they have received more excellent endowments) unto God for their being with the silliest worm. And though Moses mentions not in particular either the act of creating them, or the time, yet St. Paul saith, that by him were all things made, visible and invisible: and it is evident by discourse of reason, that the Angels were made by God. For either they must be made by God or some other maker, or else they must be eternal, for whatsoever is not made by some maker, cannot be made at all: and whatsoever is not at all made, is eternal. Now if the Angels were eternal, then were they equal with God in selfe-being, they might be called selfe-subsisting essences, and so should be equal with God, standing in no more need of him then he of them, owing no more service, homage, and praise to him, than he oweth to them, and so they were Gods as well as he, and then we should have multitude of Gods, not only one God, and so should not God be the first and best Essence, there being so many others beside him, as Good and Omniscient as he; wherefore they must be made by some Maker, because they cannot be Eternal: and if made, then either by themselves or some other thing besides themselves, not by themselves, because that implies and absolute contradiction: & if by some other thing, then by a better or worse thing, not by a more mean, for the less perfect, cannot give being to a more perfect thing, for than it should communicate more to the effect than it hath in itself any way, which is impossible, that any efficient cause should do; not by any better thing than themselves, for excepting the Divine Majesty which is the first and best, there is no better thing than the Angels, save the humanity of our Lord Jesus Christ, which could not be the Maker of them, because they were created some thousands of years before the humanity was form in the Virgin's womb, or united to the second person in Trinity.  
We are not able to conceive of their Essence, 
Their nature.  they are simple, incorporeal, Spiritual substances, therefore incorruptible.  
An Angel is a Spiritual, 
An Angel defined.  Created, complete substance, endued with an understanding and will, and excellent power of working. 
Wendelinus.   
An Angel is a substance?  
1. Spiritual, that is, void of all corporeal and sensible matter, whence in Scripture, Angels are called Spirits 
* They are spirits, Heb. 1. 14. glorious Spirits Hebr. 9 5. Heavenly Spirits, Matth. 24. 36. Immortal Spirits, l●u. 26. 36. For their nature or substance they are called Spirits, for their property or quality glorious, for their place orabode heavenly, for their continuance Immortal. , Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evil Angels appeared, were not natural to them, but only assumed for a time, and laid by when they pleased, as a man doth his garments, not substentiall, but aerial bodies: they were not Essentially or personally, but only locally united to them, so that the body was moved, but not quickened by them.  
2. Created, by which name he is distinguished from the Creator.  
3. Complete, by which an Angel is distinguished from the reasonable soul of man, which also is a spiritual substance, but incompleate, because it is the essential part of man.  
4. Endued with 1. an understanding, by which an Angel knoweth God and his works. 2. a will, by which he desires or refuseth the things understood. 3. An excellent power of working, by which he effects what the will commands, this is great in them, Psalm 103. 20. See 2 Kings 19 35.  
The Angels are most excellent creatures, when the highest praise is given of any thing, it is taken from the excellency of Angels, Psal. 
* The bread of the mighty, or Angel's food, not because they brought it, but because it was most pleasant, so that should Angels need food, they could not feed on better. See River & Willet on Exod. 16. Their faculties.  78. 25. 1 Cor. 13. 1. They are called holy Angels, Luke 9 26. Mark 8. 36. therefore they are clothed with linen, Dan. 11. 4. to signify their purity, and are called Angels of light, 2 Cor. 12. 14. to note the purity wherein they were created. All the Individual Angels were made at once; and as God made Adam perfect at the first, so they were made of a perfect constitution. They have all our faculties, save such as be badges of our weakness: they have no body, therefore not the faculties of generation, nutrition, augmentation. They have reason, conscience, will, can understand as much as we do and better too, they have a will, whereby they can refuse evil and choose good, 
Matth. 28. 5.  a conscience, reasonable affections, though not such as depend upon the body.  
They are endowed with excellent abilities, know more of God, themselves, us, and other things than we do, love God, themselves and men, are obedient to God. The good Angels obey God.  
1. Universally in all things, Psalm 103. 20.  
2. Freely and readily, make haste to do what he would have done, therefore they are said to have Harps, Revel. 15. 2. as a sign of their cheerful mind.  
3. With all their might, they serve God with diligence & sedulity, therefore they are said to have 
* Angeli alas habere dicuntur propter velo citatem & celerem in cuncta discursum. Hicron in Jesai. 6. & vento alas quoque ad fingunt ob eandem causam. Drus. in Observat. Sac. l. 4. c. 19  wings to fly.  
4. Constantly, Rev. 7. 15. and 14. 4. They have incredible strength, and therefore by an excellency they are called strong in strength, Psal. 103. 20. Angels of the power of the Lord Jesus, 2 Thess. 1. 7. Powers, Rom. 1. 38. One Angel is able to destroy all the men, beasts, birds, and fishes, and all the creatures in the world, and to overturn the whole course of nature if God should permit it, to drown the earth again, and make the waters overflow it, to pull the Sun, Moon, and Stars out of their places, and make all a Chaos; therefore we read of wonderful things done by them, they stopped the mouths of Lions that they could not touch Daniel; they quenched the violence of the fire that it could not touch so much as a hair of the three children's heads, nor a thread of their garments; they made Peter's chains in an instant fall from his hands and feet, they can move and stir the earth (say the Schoolmen) as appears Matth. 28. 2. The Angels shook the foundation of the Prison where Paul and Silas lay, and caused the doors to fly open, and every man's bands to fall from him. They destroyed the first borne of Egypt, Sodom and Gomorrah. One Angel slew in one night in the host of Senacherib and hundred fourscore and 5000. men.  
Reas. Their nature in respect of bodily things is wholly active not passive, they are of a spiritual nature, what great things can a whirlwind or flash of lightning do?  
They are swift and of great agility, they have no bodies, therefore fill not up any place, neither is there any resistance to them, they move with a most quick motion, they can be where they will, they move like the wind irresistibly and easily, without molestation, and in an unperceivable time; they move more swiftly than the Sun, can dispatch that space in as few minutes which the Sun doth in 24. hours.  
They have admirable wisdom, 
Acts 6. 15. Mark 16. 32.  1 Sam. 18. 14. and 14. 20. the knowledge of the good Angels is increased since their Creation: for besides their natural knowledge they know many things by revelation, Dan. 9 22, 23. Matth. 1. 20. Luke 1. 30. either immediately from God or from his Word, Ephes. 3. 9, 10. 1 Pet. 1. 12. Luke 15. 18. by experience and conjecture.  
How an Angel doth understand is much disputed, their understanding is not infinite, they know not all things, Mar. 13. of that day the Angels know not: again, they cannot know future contingent things any farther than God reveals these things to them, neither can they know the secrets of man's heart, 1 Kings 8. 39 Psal. 7. 10. for that is proper to the Lord alone,  
They are said indeed to rejoice at the conversion of a sinner, but that is no further than their inward conversion puts itself forth into outward actions.  
They do not know the number of the Elect, nor the nature of spiritual desertions, the manner of mortifying sin, unless by the Church and Ministry of the word. So again, for the manner of their knowledge, that of the Schools about their morning and evening knowledge is vain, but it is plain they know discursiuè as well as intuitiuè: though some say they are creaturae intelligentes, but not ratiocinantes.  
There are three degrees of their knowledge (say the Schoolmen 
* Tum veteres patres, tum etiam Doctores Scholastici triplicèm cognitionem tribuunt Angelis ex Patribus. Augustinus triplicem in Angelis statuit rerum cognitionem: unam, quares in verbo, in filio scilicet Dei vident, alteram qua eas cernunt in earum naturis: Tertiam, qua eas norunt in suis men t●bus Casmannis Angelographia. ) 1. natural, which they had from the Creation, John 4. Some abode in the the truth, others fell from it. 2. revealed, 1 Pet. 1. 12. Eph. 3. 10. the Greek word signifies to look into it narrowly. Piscator thinks it hath reference to the Cherubims who did turn their faces to the propitiatory which was a type of Christ. 3. Experimental which they have by the observation of those things which are done among us, so they know the repentance of the godly, Luke 16. 10.  
2. The will of * Angels is to be considered: will in the good Angels is that whereby they desire good things known, and forsake evil.  
The Angels would never have sinned if they had not been voluntary, for although the good Angels be now so confirmed in holiness, that they can will nothing but good, yet that hinders not liberty no more than it doth in God or Christ himself; to be a free Agent is a perfection, to sin is a defect, and ariseth not from the liberty, but the mutability of the will.  
3. Their motion and place. That they are in a place is plain by Scripture, which witnesseth that they are sometimes in heaven and sometime on earth, as their service and office doth require.  
They are not in a place as bodies are, they are not circumscribed by place: 
Luke 8. 30.  for a legion of Devils was in one man: they are so here, that they are not there, and therefore one Angel cannot be in many places, although many Angels may be in the same place, and they move not in an instant, though they move very speedily. 
Matth. 18. 10. and 22. 30.  They continue in the highest heavens, unless they be sent thence by the Lord to do something appointed by him: 
Psal. 68 1.  where being freed from all distractions and humane necessities, 
Luke 2. 13.  they behold the glorious presence of God, 
Mark 12. 25.  their understanding and will being pitched upon him.  
4. Their society and communion: 
Esay 6. They cry one to another, Holy, holy, holy.  for it cannot be conceived that these glorious Spirits should not signify to one another their meaning: but how this should be, it is hard to determine; they say that the Angels make known their minds to one another by their mere will.  
5. Their multitude and order? 
Mighty Princes are attended with many followers.  That there are many Angels, appears Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels. But that is a foolish dream, that just so many Angels fell as 
a Numerus lapsorum in Scriptura non est definitus. Quod Scholasticicum Thoma definiunt ex, 2. Reg. 6. 16. plures a●gelos permansisse in gratia quam pecrasse, parum soliditatis habet. Voet. Disput. de natura Daemo.  there are men elected, and they are chosen by God to make up their number again.  
Some say the good Angels exceed the number of the wicked Angels: by how much evil men exceed the good, the greatest number of evil angels that we read of, is but legion, the good very many, as that place in Daniel and Revel. 5. 11. will show.  
As for their order, 
There are degrees of them, C●l 1. 16. Rom. 8. 38. 1 Thes. 4. 16. Some are named Angels, some Arch-angels, 1 Thess 4.  the Apostle indeed Coloss. 1. showeth that there is an order among them, so that one may be above another in dignity, but not in power and command: hence they are called an host, which word signifieth chiefly what hath a complete order.  
Dyonisius Areopagita makes nine 
* That ancient and high soaring (though counterfeit) Dio●ysius describes the Hierarchy of Angels, as exactly as if he had dwelled amongst them, delivering unto us 9 orders of them out of 9 words, sound partly in the old, partly in the new Testament, and tells us the several natures, distinctions, and properties of them all. Master Mede on Zach. 4. 16. see more there.  orders of Angels, and distinguisheth them into three. The first containing Cherubims, Seraphims, Thrones. The second Dominions, Armies and powers. The third, Principalities, archangels, and Angels. Much more modest is Augustin: qui fatetur se rationem hujus distinctionis ignorare cont. Priscil. c. 11. etc. 57 Enchirid ad Lau-See Doctor Prideaux on Matth. 18. 10. for their nature, properties, order, and Ministry.  
The Scripture makes mention only of two orders of Angels, Angels and Archangels, Heb. 1. 4. 1 Thess. 4. 16. Seraphim is a common name unto all Angels: they are all described to be flames of fire, Psal. 104. 4. and all the Angels are Cherubims, as is evident by the Curtains of the Tabernacle which were set forth and garnished with Cherubims only, Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church, as the Apostle expounds it, 1 Cor. 11. 10.  
It is evident (saith Mr. Cartwright) that the Apostle, 
Cartwright on Ephes. 1. 21, in his Annotat. on the Rhem. Test.  Col. 1. 16. heapeth up divers words of one and the same signification, thereby the more effectually to set forth 
a Quatuor iis vocabulis thronorum, dominationum, principatuum, & potestatum, Apostolus complexus est universam caelestem societatem. Quid inter se distant quatuor illa vocabula dicant qui possunt, si tamen possunt probare quae dicunt, Ego m● ista ignorare confiteor. August. Enchirid. ad Laurent. c. 58.  the supereminent power of our Saviour Christ above all.  
6. The names of the Angels. The first and most common name is that of Angel, which name is common to the good and evil angels, yet in a far different sense. The evil spirits are seldom called so simply, (though they be sometimes to note the excellency of their original) because they fell from their blessed condition, 1 Cor. 6. 3. Judas 6. In the first place to show the prerogative of the Saints: and in the second to show the reason of God's justice.  
The evil spirits are called Angels, the name which was first given them. Otherwise they are not absolutely called Angels, (that name being peculiar to the Angels which stood) but Angels of the Devil & angels of Satan, 
Cameron tomo 2º Praelect.  viz. because they are sent by the Devil their Prince.  
Some as proper names are given to certain Angels, Michael, Dan. 10. 13. which is compounded of 3. Hebrew particles, Micael, who is like or equal to the strong God. It signifieth the power of God, because by him God exercised his power: and Gabriel, Dan. 8. 16. & 9 21. Luke 17. 19 that is, the glory of God, who executed the greatest Embassages in God's name to men. Vide Sculteti exercitat. Evangel. l. 1. c. 9.  
7. The Angel's Ministry and service. Their service may be considered either in respect of God, the Church, or the enemies of the Church. Respecting God, and the Church, and the people of God, they have divers services.  
The office of good Angels in respect of God:  
1. They enjoy God and glory, 
* They are called Thrones (saith a School man) because they do attend on the Throne of God.  Matth. 18. 10. & 22. 30. This implieth their great purity and happiness, and withal their Ministry: what God bids them do they are ready to do. They shall attend Christ when he comes to judgement.  
2. They praise God and celebrate his Name, cleave inseparably unto him, and obey his Commandments, Esay 6. Psalm 103. 20, 21. & 104. 4. Dan. 7. 10. Job. 1. 6. they see the worth and excellency of God, that he deserves more praise than they can give.  
3, They praise and worship Christ as the head of the Church, Apoc. 5. 11, 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers, Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand always ready to do him service, so in his agony an Angel comforted him.  
2. Their service in respect of the Church and people of God. 
Heb. 1. 14.   
1. They are glad for the good which befalls the Elect: so when Christ came into the world how glad were they, Luke 2. they cried glory be to God on high: they further rejoice at their conversion, Luke 15. 10.  
2. They reveal unto them the will of God, Dan. 8. 9 Rev. 1. 11.  
3. They keep the elect from dangers both of soul & body, 
Psalm 68 17.  so far as is expedient, Gen. 19 16. & 28. 12. & 25. 7. & 32. 1. 2. Psal. 34. 7. and 91. 11. Numb. 22. 1 King. 19 7. 2 Kings 6. 16. & 8, 9, 10. Both in the curtains of the Tabernacle, Exo. 26. 1. and the wall of the Temple Cherubims were painted up and down to signify (as judicious Divines think) what protection the people of God have in serving him. 
Exod. 34. 24.   
4. They comfort them in distress, heaviness and distraction, 
Gen. 10. 9 Matth. 4. 10.  Gen. 20. 17, 18. & 32. 1, 2. Esay 6. 6. Luke 1. 30. and 2. 10. Matth. 28. 5. Acts 10. 4. & 27. 23, 24. Judges 6. 12. & 13. 10. Dan. 10. 12. Matth. 1. 20. & 2. 12, 13.  
5. They suggest holy thoughts into their hearts as the Devil doth evil and unclean thoughts: 
Joh. 13. Act. 5.  resist Satan as in Judas.  
6. They carry the souls of the elect into heaven at the end of this life, 
They are present at our Assemblies, Eph. 1. mysteries are made known to them, and the woman must be covered because of the Angels.  Luke 16. 22. and at the day of judgement they shall gather the elect from the four winds, & separate between the elect & reprobate, Matth. 24. 31. & 13. 27.  
3. Their services against the wicked and all the enemies of the Church? 
An Angel defeated Senacheribs army. Revel. 16.   
They are ready to execute vengeance upon the enemies of God's people, Esay 37. 36. An Angel smote bloody persecuting Herod, Acts 12. At the last day the Angels shall hurry the wicked to Christ's Tribunal, and cast the reprobate into hell, Matth. 13. 40. 41. 42. 49, 50.  
8. The speech of Angels?  
Angels and Devils communicate with God, and one with another, not by speeches, 
* Mr. Bailiff on Zach. 3. 1. p. 43. See Doctor Preston on Prayer.  for language requires bodily instruments, which these Spirits want: but as they apprehend every object without senses, so they express it without language in a secret way.  
We come now to some profitable questions about the Angels.  
The first is this, if the Angels be so beneficial to us, whether may they not be prayed unto.  
The ground and cause which brought in praying to Angels is laid down Col. 2. 13. 
Origines angelos docet invocandos certamque invocationis formulam praescribit. Homil. in Ezech. Jelem. Casmannus.  where you have a general prohibition of religious worshipping of Angels, with the cause of it.  
There are three causes why they attempted this?  
1. They entered into things which they did not know, as the Papists, how can they tell whether the Angels pray for us, whether they know our wants.  
2. They follow their carnal mind, because they see in the world, that to great Magistrates we use Mediators and Intercessors, they dare not go of themselves, so here.  
3. Humility, for this they talk as Papists do now, we are unworthy to go directly to God, and therefore we need the help of Angels: but this is vain, for Christ is nearer to us then Angels are, Ephes. 3. 12. Tutius & jucundius loquar ad Jesum, quam ad aliquem sanctorum.  
We say that all lawful and moderate reverence is to be given to Angels which consists in these particulars.  
1. We acknowledge the great gifts of God in them, and praise God for them. We confess it is his mercy, that he hath made such noble creatures to be serviceable to us, and then for themselves in our judgements.  
1. We honour them and judge them more noble creatures than man, they have greater wisdom, holiness and power then man hath.  
2. For our will and affections, we love them, because they love us and delight in our good, being ready to help us every where.  
3. We should be careful of our carriage, because of their presence, we should not sin because of the Angels.  
4. We desire to make them examples of our lives, that we may do Gods will as they do.  
5. If Angels should appear visibly to us, we should honour them as more excellent creatures, but yet still keep within the bounds of civil or fraternal honour 
* Cultus fraternae societatis.  as to our fellow servants: but yet above us and not honour them with religious worship.  
The Papists say a religious worship is due unto them, but (yet that we may do them no wrong) not indeed such as is due to God, but secondary; yet still religious, and so they say they intercede for us, not as Christ, but in an inferior way: and in this sense they hold they may be worshipped and prayed unto.  
Now we will refute their arguments, and then confirm the truth with strong reasons.  
For the first, all lawful reverence is commanded by the first Table, and that is religious, or else by the second, and that is civil: but that manner and degree of their worship is neither, therefore it is merely invented.  
2. By general consent, religious worship is that whereby we do acknowledge God to be the primum principium, the ultimum finem, and summum bonum, now this is but one: and we may as well say there is a summum bonum secundariò, as there is a secondary religious worship.  
3. There is the same reason of a religious worship as there is of a divine act of faith, love and hope: but if a man should say, we may with a divine faith believe in God primarily, and Angels secondarily, it were ridiculous, therefore here if religious worship were due because of supernatural excellencies, than every godly man were religiously to be worshipped.  
Our arguments in general against this are these?  
1. Matth. 4. 10. Thou shalt worship the Lord thy God, & him only shalt thou serve, Heb. 1. it is applied to Christ.  
2. The promise is to those only which call upon him, 51 Psal. 15. call upon me.  
3. It cannot be of faith, for how shall I know whether they hear me, whether they be present.  
4. Coloss. 2. 9 It is condemned for will-worship, so that Idolatry is here committed, that kind of it, quando divinè colitur id quod non est verus Deus. John was reproved for this, Rev. 19 10. and 22. 9 Now John might have distinguished, I do not worship you religiously, as God, but in the second place.  
The second question is, whether every man hath his peculiar Angel?  
This is not a question of faith, 
Scriptura piis tantum angelorum custodiam & ministerium attribuit, Psal. 148. 91. Heb. 1. 14. impiis non item. Imo plures angelos indefinitè circa pios excubare docet, non unum, Psal. 34. 8. Spanhemius. Matth. 18. 10. Vnde concludunt tum Patres tum Scb●lastici singulis pueris, atque adultis etiam certos angelos esse attributos. Sic interpretati sunt hunc locum Chrysostomus, Augustinus, Hieronimus & alii Casmannus. It is greater both Dignity and benefit, that every one of the faithful have many Angels appointed by the Lord for his guard, whereof the proof is manifest, Psal. 34. 7. & 91. 12. an host of Angels pitch their Tents round about them. As many reprobate Angels seek the destruction of one only man, Mark 5. 9 and 12. 45. so the Lord encountreth them by a number of his elect-Angels, Master Cartwright.  but yet the more to be suspected, because it was generally held among the Heathens, who did ascribe to every man born a bad angel to afflict, and a good one to defend him: a good & ill Genius as they called them. Becanus brings places of Scripture to prove it, but there is altogether silence in the Scripture concerning it: for when the Angels are charged to have care over us, it implieth that it is all their care. The chiefest place which most seems to favour that opinion, is Acts 12. 15. where they said that it was his Angel: Now to this some answer, that the men spoke according to the opinion of men then generally received, & not according to the truth, as we may give an instance concerning the blind man, when they asked whether he or his parents had sinned that he should be borne blind: how could he sin before he was borne: but some answer, that there was an opinion generally received, which all the Platonists held (& so Origen and many of the Ancients) that the soul was created before it was put into the body: and as it did good or i'll, it was put into a well tempered or a maimed body: especially they thought these Angels did appear a little before or after men's death.  
Calvin thinks that it was an Angel peculiarly destinated to Peter for that time of his imprisonment. If it were a peculiar Angel, than it would follow, that he spoke and had the same gestures that men have to whom they belong. Therefore it may well be rendered it is his messenger, 
Luke 7. 24.  as the word is elsewhere translated. But you will say then, they thought the messenger spoke like him; No, but it might fall out, that they thought Rhode did mistake: and when he said I am Peter they might think he said I am come from Peter, and so it may be answered. If every man have one Angel, why did more than one carry Lazarus his soul to heaven, and he hath given his Angels charge over thee, that is, many over one particular man. Cameron tomo 2º Praelect. vide Rainold, de lib. Apoc. tomo 10. cap. 61.  
The third question, 
1 Cor. 11. 10. See the last large Annotations.  what is the meaning of that, let her be covered because of the Angels. Where the Apostle commands a woman in public duties to have power, that is, covering in sign of her subjection to God, and that because of the Angels. Some understand this properly of the Angels, the heavenly Spirits but differently, some because they are present at our Assemblies: and if you ask what need that, seeing God and Christ are there, they answer that he mentioned God and Christ before, and now addeth these as inseparable servants which are sent for the salvation of believers: others as probably make it a new argument from the Angels, Esay 6. as they covered their feet before God to show their subjection, so should these.  
Others understand it of the Ministers 
a Vnicus, quod sciam, ex veteribus Ambrose, & ex Papistis Caietanus, & ex nostris unicus Beza, angelos exponunt, Sacerdotes, seu pastores ecclesiae, Rectissime omnes alij, tum veteres, tum recentes, intelligunt ip. sos angelos, eosque bonos ac sanctos. Laurentius, Mal. 2. 7. Revel. 1. 20.  who are called Angels, because they are the Messengers of God, and so they compare this place with that, Eccles. 5. 6. before the Angel 
b Beza in loc. Ministers (saith Laurentius) are not any where in the Scripture called Angels absolutely but always with addition. , there is He notificative, by which is signified the high Priest, before whom vows were made, Levit. 27. 8. Some interpret it generally of all good men, for we all ought to be as so many Angels.  
The fourth is, what is the meaning of those places, Acts 7. 53. and Gal. 3. 19 Learned Junius renders the words, Acts 7. 53. 
Jun. Paral. l. 1. par. 92.  You have received the law in the midst of the ranks of Angels, viz. who 
a Ipse Deus locutus est immediatè ad Mosem praesentibus ac testibus angelis Laurentius. See Willet on 19 of Exod. 37 quest. Ordination is put for ministration.  accompanied God to be their Sovereign Lord when himself came to deliver the Law. The same answer may be made as it is by the same learned writer (among Angels) they attending God when he ordained and delivered it. It seems improper that Angels in the plural number 
* Master Palmer & Master Cauderie of the Christian Sabbath, part 1. ch. 4.  should have been employed in speaking of the Law. For without extraordinary guidance of God many speakers, at once would have bred confusion of sounds, and by an extraordinary guidance one would have sufficed. There is no necessity to ascribe the delivery of the law of the Decalogue to 
a Grotius and Rivet & Doctor White say, God spoke not immediately but by an Angel. See Psal. 78. 49.  Angels. Exod. 20. their is not so much as a word of the Angels in the whole matter. The earthquake, thunder, lightning on mount Sina were raised by the Angels (saith Cameron) who can easily change the state of the elementary Region.  
The fifth. What is the meaning of that story. Judas 9, v. Michael striving with the Devil, the Apostle aggravates the sins. of those, who speak evil of dignities by an argument from the greater to the less, the Archangel durst not do so, where you have the chief cause, Michael, which is as much as who is like God, and then you have the adjunct, he is the Archangel that is, 
Dan. 10. 13.  a chief among the Angels therefore it cannot be meant say some of 
b Cartwright on the Rhem. Test. interprets it of Christ. See M. Perkins on Judas.  Christ, because Christ is expressly distinguished from him. 1. Thes. 4, 6. Now what this dispute is, & where the Apostle had it, it is hard to say: but that there was such a thing done is plain. The matter of the strife was Moses dead on mount Nebo. Deut. 34, 6. which is added either by Samuel, Joshua, or Esdras, Some make this to be the body of Christ, and therefore called Moses his, because he prophesied of it. very likely the dispute was, that it should not be buried to occasion idolatry, the Archangel rails not on him, but leaves him to God. Now, Deut. 3, 44. where it is said the Lord buried him, that is to be understood by the means of the Archangel, and no man knew his burial, that divine honour might not be given him, and the Devil might say how fit it was such a man should be solemnly buried.  
The sixth. What is meant by the voice of an Angel, 1. Thes. 4. 15. where the Apostle discribes the great and glorious coming of Christ to judgement, from some circumstances which commend his power and majesty, the Lord himself shall come down in his onwne person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which mariners and soldiers use when they call one another to put to their strength, so that it is no more than a great command of God that all be ready Math. 25. like that, there was a voice, behold the bridegroom comes, or like that Joh. 5. all that are in their graves shall hear his voice; So it shall be the instrument to raise them up as it was Lazarus, for this may be compared with Matth. 24. the voice and the trump of God are all one, that is a great noise expressed by this metaphor, so that it should go to all in their graves.  
The 7th. Whether they have any efficacy in our conversion.  
Though they be sent 1. Heb. for ihe salvation of those that believe, yet they have no efficacious power on the heart of man, for it is God only that can turn the heart, and therefore it is a wicked opinion of some, who give God no more efficacy in moving the heart to conversion, then good Angels have which can be but by persuasion, it is true in the Scriptures you may read of their admonishing and comforting, so an Angel comforteth Elias: and Christ himself as he was man; Joseph was admonished in a dream, but than you must know this was a sensible appearance or like it, viz. in dreams. But now you may read of the Devil tempting in Scripture Judas and David without such a way, the change of our hearts is to be ascribed to God.  
The eight, whether the Angels need Christ as a mediator.  
Some say no, they never sinned and therefore need not a mediator 
* Angels are the best creatures, yet they are mutable Creatures, they were created blessed (as the Schools determine) with a natural blessedness, not with a supernatural, which consists in the vision of God, for than they had never fallen. The good Angels indeed have obtained by Christ a supernatural blessedness, though he be not a Redeemer, yet he is a confirmer, a supporter of the holy Angels. In reference whereunto he is called the hea● of all things, Eph. 1. 22. and 3. 15. Col. 1. 20. and that last place is not to be restrained to men, but takes in all things both in Heaven & Earth Mr. Carill on 4. of Job 18.  to reconcile them to God. 1. Tim. 2, 5. Heb. 2, 16. A mediator is where two parties do disagree. As for that place (say they) Ephes. 1, 22. He hath reconciled all things in heaven and earth, some do mean by those things in heaven the souls of those departed, the Greek word signifieth briefly to recollect the things which were more largely spoken, and so a sweet consent of all things together, as by sin God was angry with us so were the Angels, for they hated whom God hated, but by his death it is otherwise. But though Angels needed not such a reconciliation as supposeth a breach of peace, yet they needed such a one as consists in the continuance of that peace which they had before. The Lord hath now so fully reaveled himself and his excellencies unto them and his love and favour, & the necessity of their being obedient, that they cannot, but continue to obey and serve him, they were not so far enlightened and sanctified at the first creation, but that then in respect of themselves there was a possibility of sinning as well as of theirs that did sin, but now they are so confirmed 
* In bono confirmatio non tollit bonorum angelorum liberum arbitriam Bernardus triplicem ostendit è sacris literis libertatem, quarum unam vocat libertatem à peccato 2 Cor. 3. 17. Alteram vocat libertatem à miseria, Rom. 8, 20. 21. Tertiam appellat libertatem à necessitate, hoc est à coactione; necessitas enim hic non opponitur voluntario, sed coactioni. Casmannus.  by the clear sight they have of God, that they cannot be willing to sin against him.  
The Angels which abode in the truth are called good Angels, not only in respect of the righteousness which God bestowed upon them at their creation, but also in respect of the obedience which they performed, and their confirmation in that good estate. The causes why they abode still in the truth, are the firm and unchangeable decree of God. 1. Tim. 5, 21. his free grace, Phil. 2, 13. wherewith they were holpen, and their own free choice of will cleaving firmly unto God.  
The ninth and last question concerning Angels is; How can they be happy in enjoying God's face, and yet be on the earth, Matth. 18, 10. By heaven there is not meant the place but their heavenly estate and condition, now though thy go up and down doing service, yet this hinders not their happiness, for they do not this with distraction: and these things are appointed as means for the end, viz. enjoying of God, and as the soul is not hindered in its happiness by desiring the body again, so it is here.  
1. We should imitate the Angels. 
Consectaries from Angels.   
2. It shows us how much we are beholding to Christ, no Angels could love us if it were not for him. 
Let us not by our ill carriage thrust away our guard.   
How much are we to love God who hath provided helps for man, especially Christ who took our nature upon him, not that of Angels. God's Angels are our Angels to defend and keep us. 
One Angel would quickly destroy all the wicked if God should charge him to do it.  God hath committed the care of us to these ministering Spirits.  
3. It shows the woeful condition of the impenitent, when Christ shall come with all these Angels, when those great shouts shall be, come thou swearer, drunkard how terrible will this be?  
The more potent God is in himself and in his ministers, 
Use the 4th.  the more wretched are they, and the surer is their destruction.  
4. This confutes the Papists in three errors.  
1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum, in respect of the object and massage they go about, 
See Elton on Collos. 1. and Cameron on Act. 12.   
2. They would have them worshipped, but the Angel forbade John.  
3. They say every one hath his good Angel to keep him, so Bucan thinks in his common places.  
2. The Saduces who said there was neither Angel nor Spirit, Acts. 24, 8. but held good Angels only to be good thoughts, and evil Angels to be evil lusts and affections. There names, offices, actions, apparitions show plainly, that they are not bare qualities but true substances.  
It serves for instruction, 1. To see the blindness & erroneousnes of mankind, in that a great number of men of learning and wit and parts good enough, and that such as lived in the Church and acnowledged the five books of Moses to be divine, should yet make a shift to wink so hard, as to mainaine that there were no Angels.  
What falsehood may not the Devil make a man entertain and defend, and yet seem not to deny the Authority of Scripture. If a man confessing Moses writings to be true, will yet deny that there be either Spirits or Angels, which are things so plainly revealed by Moses, that a man would account it impossible to receive his writings and not confess them. But if God leave man to the Devil & his own wit, he will make him the verier fool because of his wit, & he will err so much the more palpably by how much he seems better armed against error, even as a man's own weapon beaten to his head by a far stronger arm will make a deep wound in him.  
See we our aptness to run into and maintain false opinions, 
* Superbi sunt, nec noverunt Moysi sententiam, sed amant suam; non quia vera est, sed quia sua est. Aug Confess. l. 12. c. 25.  and let us not trust in our own wits, but suspect ourselves, and seek to God for direction.  
Secondly. Let us learn humility from this, and by comparing ourselves with these excellent Spirits, learn to know how mean we be, that we may be also mean in our own esteem. So long as a man compares himself with those things and persons which are base than himself, he is prone to lift up himself in his own conceit and to think highly of himself, but when he doth weigh himself in the balance with his betters, he begins to know his own lightness. The Lord hath set us men in the midst as it were betwixt the bruit beasts and the celestial Spirits, we do so far exceed them as the Angels exceed us, as for bodily gifts, the beasts in many things go beyond us, some are more strong, swift, have more excellent sight & smell then we, but in few things do we equal the Angels. They are swifter and stronger than we, and their excellent reason goes beyond ours in a manner, as the understanding which is in us excelleth the fancy of the beasts, they know a thousand things more than we do or can know, One Angel can do more than all men, can speak more languages, repeat more histories, in a word can perform all acts of invention, and judgement, and memory far beyond us.  
Thirdly. Since God hath made Angels to serve and attend him, should not we that are far Inferior to them, be content also to serve him, yea exceeding glad and thankful that he will vouchsafe to admit us into his service. Doth he need our service, that is served with such ministers and messengers? Let us frame ourselves to obedience, and do Gods will on earth with all readiness and cheerfulness, seeing there is so great store of more worthy persons in heaven that do it. An Angel will not esteem any work too difficult or base, why should we?  
Fourthly. The Angels which wait about the throne of God are glorious, & therefore the Lord, himself must needs excel in glory. Esa. 6, 1, 2. Ezek. 1, 28.  
Of the Devils or evil Angels.  
The Angels which persisted in the truth, 
Some Angels fell from God John 8. 44. 2 Pet. 2. 4. Judas 6. Their names. 1 Sam. 18. 10. 1 King. 22. 23. Acts 19 15.  are called good Angels, Luke. 9, 26. but those which revolted and kept not the law were called evil Angels, or evil Spirits, Angels of darkness 
* There is but one word (Dajiva) in the Syriac for the raven ink, & the Devil, because commonly he appears to men in some black and terrible shape. Weemes.  Luke. 8, 20. and 19, 42. and Angels absolutely. 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits, 1. King. 22, 21. Matth. 18, 16. Luke. 10, 20. In respect of their fall they are called evil Spirits 1. Sam. 18, 10. Luke. 8, 2. unclean Spirits, Matth. 10, 1. Zach. 13, 2. not so much because of their instigation to lust, as because their natures are defiled with sin, lying Spirits, 1. King. 22, 22. John, 8, 44. Devils Levit. 17, 7. 1. Cor 10, 20.  
The Hebrew names for the Devil are 1. Satan an adversary 2. Sam. 19, 22. of Satan to oppose and resist, 2. Pet. 2, 14. Belial. 2. Cor. 6. though some read it Beliar unprofitable, He is likewise called Beelsebub or Beelsebul, which word comes of Bagnall Dominus, a Lord or Master, and Zebub a fly, the Idol of the 
a Quia civitatatem Accaron invocatus à civibus, à muscis liberarat. Cornel. à Lap. They have figurative names likewise in the Scripture, as Lion, Serpent, Dragon, the Accuser of the Brethren.  Achronnes, because they thought these best of those pestiferous creatures, or else because the Devils were apprehended, as flying up and down in the air, but if it be read Zebul, than it signifieth by way of contempt a Dunghill-God Levit. 17, 7. the Devils are called Shegnirim the hairy ones, because they appeared to their worshippers, like hairy goats and in the mountains.  
The Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse, because he accuseth men to God & God to men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio, because they know much by creation and by experience.  
The Devil is called an enemy or the envious man Math. 13, 39 the Tempter. Matth. 4, 3. 1. Thes. 3, 5. a Destroyer. Apoc. 9, 11. the old serpent. Apoc. 12, 7, 9 a roaring Lion. 1. Pet. 5. 8. the strong man armed, Matth. 12, 24. the Prince of the world, 2. Cor. 4, 4. John. 12, 31.  
2. Their nature.  
The evil Angels are Spirits created at first entire and good, Gen 1. ult. But by a willing and free Apostasy from their Creator, are become enemies to God and man; and for this eternally tormented, John. 8. 44. That they are Spirits appears by the opposition, Ephes, 6. We wrestle not with flesh and blood, and this is to be opposed to those that deny that there are any Spirits, or that the Devils are Incorporeal.  
For their sin, what, when and how it was, it is hard to determine. That they did sin is plain; but the sin is not specified. Some say it was lust with women, misunderstanding that place, the Sons of God saw the Daughters of men, for it is plain the Devils were fallen before, chrysostom and our Divines 
a Verisimile est ex superbia Daemones esse lapsos, quod Filium Dei contempserunt, & se ei voluerunt anteferre Lutherus in primum cap. Gen. 26. Doctor Ames.  generally 
b Downam. Mr. Ball.  conclude it was pride from that place in Timothy 1 Tim, 3. 6. though there be different opinions, about what this pride showed itself, whether in affecting a higher degree than God 
c Mr caryl on the fourth of Job 18. v. Some bring that place Esa. 4. 12. that is literally meant of the Assyrian King. It is probable the Devil's s●nne was pride, seeing man was enticed to offend with an argument drawn from the promise of excellency. Gen. 3. 4, 5. vide Voet. disputat de natura & operationibus Daemonum.  created them in, or, refusing the work and office God set them about; which (some conceive) was the ministration or the guardianship of man, which trust they diserted or scorned, Zanchius thinketh their sin was, that they were not contented with the truth of the Gospel Concerning Christ propounded to them at the beginning, and that they chose rather to leave their heavenly mansion, then subscribe to the truth. An inordinate desire of power to be like God in omnipotency say the Schoolmen.  
Concerning the time when the Devil first sinned it is uncertain, Tempus lapsus non definit scriptura; It seemeth they continued in their integrity till the sixth day was past Gen, 1, 31. It is likely that neither man nor Angel did fall before the 8th. day, Gen. 2. 1. 2.  
The Devils stood not long, John, 8. He was a manslayer from the beginning, they fell before man, that is plain.  
3. How the Devil sinned, seeing his understanding and will were perfect.  
It was initiatively in his understanding and consummatiuly in his will. Many of them fell, as appear Luke, 8, 30 there was a legion in one man: 
See Mat. 25. 41. Revel. 12. 9 and 20. 2.  one of the chiefest (as some conceive) fell first, and drew the rest with him, by his persuasion & example; yet Voetius seems to doubt of this.  
They fell irrecoverably 
* Hoc est Angelis casus quod est, Hominibus, mors. Damascen.  being obstinate in wickedness. The Schoolmen and Fathers give reasons why, they fell so and not man.  
Aquinas gives this reason from the condition of an Angels will; whose nature is such (they say) that what it hath chosen with full deliberation, it cannot refuse it again, but this is no good reason, because the choice made cannot alter the nature of the will. The Fathers give these reasons. 1. The Devil sinned of himself, but man was tempted. 2. In man's fall all mankind would have been damned, but in the Angels fall, not all Angels.  
The best answer is this, 
The Angels are not by propagation one from another, but were created all at once, so that of them some might fall and others stand, but men descend by generation from one stock or root, and therefore the first man falling and corrupting his nature, derived to all his posterity a sinful nature.  when thy had sinned, God, out of his justice refused to give them any help of grace; by which they might rise from sin, and without which it was impossible for them to recover, and this is the Apostles argument, if God were so severe that he would not give these so great and noble Creatures time of repentance, neither would he others. The Angels were intellectual Spirits, dwelling in heavenly places in the presence of God: and the light of his countenance, and therefore could not sin by error or misperswasion, but of purposed malice, which is the sin against the Holy Ghost and irremissible. But man fell by misperswasion, and being deceived by the lying suggestion of the Spirit of errou.  
The Devil's malice against mankind appears, 
Vide Amesij medullam. l. 1. c. 11.  Gen. 3. where there is an imbred enmity in the Devil, as likewise, 1 Pet. where he is said to be a roaring Lion, a Lion roars when he hath got his prey by way of triumph, or when he is hungry and almost starved and so most cruel.  
This malice of his appears in his going up and down the whole world to damn men, & that though he get no good by it, nay, though his condemnation be so much the greater, and therefore if God should let him do what he would against us. He would first bring all outward misery as upon Job, and then eternal damnation. And though he knows God will defend the godly, yet he never leaveth to vex them, to tempt them to sin, to overwhelm them with grief and despair, so that he is opposite to God. The Devil's malice is beyond his wisdom, else he would never oppose the people of God as he doth, since he doth hereby advance their glory and his own ruin.  
Their craft is seen in their divers and suitable temptations, 
Hence the Devil is compared to a Serpent, what subtlety did he show in beguiling of Eve.  2 Cor. 2. 12. we read of his methods Ephes. 6. and depths. Rev, 3.  
His first stratagem and device is to observe the natural constitution of every man's mind and body, and to fit his temptations thereunto.  
2. To observe our natural abilities and endowments, and accommodate his temptations thereunto.  
3. To apply his temptations to men's outward estate, condition and place. 
Leonem agit & saevit, Draconem agit & fallit.   
4. To tempt us by method, beginning with questionable actions, thence proceeding to sins of infirmity, and so to wilful transgressions, and at last to obstinacy and final impenitency.  
5. To bring us from one extreme to another.  
6. To persuade that this suggestions are the motions of God's Spirit.  
7. To make advantage of time by alluring every age to the peculiar vices thereof, as children to idleness and vanity, youth to lust, perfect age to violent and audacious attempts, old age to covetousness, and every one to the sins of the time.  
The Devil is called the Tempter, 
He tempts first by inward suggestions, for being a spirit he hath communion with our souls and can dart thoughts into us, so he filled the hart of Judas. 2 By outward objects he hath one temptation for the proud, another for the timorous.  because of his trade and way. He takes advantages, tempted Eve when she was alone, our Saviour in the wilderness, and being hungry. He hath variety of temptations, if one will not take another shall, if not presumption then dsepaire, and strives to prevail by his importunity.  
The Devil is very powerful. 
a The Devil's power is not a physical but a moral power only, that is, by suggestions and temptations from suitable objects Astutiam suadendi, non potentiam cogen●i habet diabolus. Austin. Psalm 72. 48. & 136. 4.  Ephes. 6. 12. the Devils are called principalities and powers. He is said Ephes. 2, 2. to be the God of the world which rules in the Children of disobedience, He is called the strong one Matth, 12, 29. He hath a strong power over every one by nature. John 12. 31. the Lord represented this spiritual bondage by the Egyptian and Babylonish bondage.  
But here is our comfort, Christ is stronger than he: He hath bruised his head, Col. 1. He hath led them captive and triumphed over them; and their power is wholly limited by God. The Devil is chained up as it were Judas; he could not enter into the swine without a permission. He cannot produce any substance, or change one substance into another, he cannot call the souls of men out of their place and unite them to the body again, he cannot turn the will of man, whether he would: nor do that which is properly a miracle.  
The works of the Devil are called lying wonders 
b Thy are so 1 ratione cause they proceed from the Devil who is the Father of ●ies, 2 ratione formae in manner of working, they are but delusions. 3 ratione ●inis.  2 Thes, 2, 9  
In respect of the work itself, they are for the most part feigned though not always, but in respect of the end they always tend to deceive and beguile.  
The Devil can 1. Hurry bodies up and down in the Air. Matth. 4, 5. Luke. 8, 29, 33.  
2. Raise tempests, Job. 1, 16, 19  
3. Bring diseases both of body and mind. Luke. 13, 16. and 9, 31.  
4. Overthrow houses and buildings. Job. 1, 18.  
5. Break chains and bars. Mark. 5, 4.  
They are used as instruments by God, to punish the wicked and exercise the godly; as we may read in that story where God sent one to be a lying spirit in the mouth of the Prophet, and so Paul had one. 2. Cor, 12. to humble and try him.  
Therefore in all thy temptations, in all the sad exercises and buffet of Satan, still remember this. He is at God's command, he bids him go and he goeth, leave off and he leaveth. That is a difficult place, 2. Cor. 12, 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cameron saith Paul was beaten black and blue by some Angel of Satan  lest I should be exalted above measure, there was given to me a thorn in the flesh, the messenger of Satan (so we read it) it may be rendered with Beza the Angel of Satan to buffet me. Some interpret this of a bodily disease, others of the concupiscence of the flesh; others think he meaneth some inward suggestion of Satan, working upon his corruption, whatsoever it was. I proceed to resolve some questions concerning the Devils.  
Question first. Whether the Devils have all their punishment already.  
No; what art thou come to torment us before our time? and they are reserved in chains.  
They have the beginning of eternal wrath, 
Quocunque volitant gehennam suam portant. say the Schoolmen.  although the aggravation and increase of it shall be hereafter as men's souls damned are full of God's anger, yet shall have greater torment at least extensively when soul and body are united at the day of judgement, and while they are in the air and go up and down tempting, they have not all they shall have, but hereafter they shall have the accomplishment of all: and shall never be had into favour again, although Origen held otherwise.  
2d. Question. 
Nobis certum, ignis & flammarum in inserno nihil esse, nisi metaphoricum & pueriliter nugari, quicunque corporea sive materialia sunt imaginati. Chamierus tomo. 2ᵒ. l. 5. c. 2ᵒ.  How can they be punished with fire.  
Seeing the fire is corporeal, how can it work upon immaterial substances.  
Some therefore to answer this: do deny that there is material fire in Hell, only the torments thereof are set forth by what is most terrible, and the worm is metaphorical, others say by God's power it is elevated.  
3d. Question. Whether the Devils shall torment the wicked after the day of judgement; this is handled by the Schoolmen; I see no reason (saith Boetius) why the affirmative may not be admitted, although it is not to be made an article of faith.  
The Scripture saith to be tormented with, not by the Devil and his Angles.  
4th. Question. What is the meaning of those stories, possessed with Devils.  
More were possessed with them in the time of the Gospel, than ever before or after. The reason is because as our Saviour had spiritually, so he would corporally or externally manifest his power over Devils. This possessing was nothing but the dwelling and working of the Devil in the body: one was demoniac and lunatic too; because the Devil took these advantages against his body, and this hath been manifested by their speaking of strange tongues on a sudden. The causes of this are partly from the Devil's malice & desire to hurt us, & partly from ourselves who ar● made the slaves of Satan: and partly from God who doth it sometime out of anger, as he bid the Devil go into Saul; or out of grace, that they may see how bitter sin is  
Fifthly. The meaning of Christ's temptation by Satan, and how we shall know Satan's temptations?  
Matth. 4. The Devil carried Christ's body upon the pinnacle of the Temple. 
See D. Tailor on Temptation  It is hard to say whether this were done in deed or vision only, although it seem to be in an unanswerable argument, when he bid him to throw himself down headlong: but now this was much for our comfort, that we see Christ himself was tempted, and that to most hideous things. Satan was overcome by him.  
Satan's temptations may be known by the unnaturalness or violence of them, 
Mr Elton on 10● Commandment gives 2 rules to know 1. If the temptations be against the light of nature corrupted, as for one to kill a Parent without any cause, 2. Blasphemous thoughts, Gen. 3. 4. 1 Tim. 2 14. 1 Sam. 15 2 Cor. 11. 3.  or by the show of piety, he can transform himself into an Angel of light, or by the so dainnesse of them, although the best way is not much to trouble ourselves about them.  
The Devil tempts some to sin under the show of virtue, Job 16. 2. Phil. 3. 6. some under the hope of pardon, by stretching the bounds of God's mercy, lessening of sin, propounding the example of the multitude, setting before men what they have done, and promising them repentance hereafter before they die.  
The difference between God's temptations and Satan's, they differ:  
1. In the matter: the matter of God's temptations is ever good, as either by prosperity, adversity, or commandments, by chastisements which from him are ever good: but the matter of Satan's temptations is evil, he solicits us to sin.  
2. In the end, the end of God's temptation is to humble ns and do us good: but of Satan's, to make us dishonour God.  
3. In the effect, God never misseth his end, Satan is often disappointed.  
4. What is meant by delivering up to Satan, 1 Cor. 5. 5. Some with chrysostom think it was a corporal delivering of him, so that he was vexed of him by a disease or otherwise, and that they say is meant by destruction of the flesh, and so expound that Mark 6. They had power over the unclean spirits, that is, not only to expel them, but to put them in whom they pleased: but this is not approved, therefore others make it to be a casting out of the company of the faithful, 
It seems to be taken from 1. Sam. 16. 14.  and so from all the good things that are appropriated unto that condition, and therefore to the destruction of the flesh, they expound to be meant of his corruption, for so flesh is taken in Scripture 
* Rom. 8. 13. Gal. 5. 20. Satanae tradi idem est at ●e ex ecclesia, (extra quam r●gnat Satan) e●ectam d●●larari quempram, n●n tanquam apud Satanam p●●mansurum, & cum eo periturum, sed contra ut miserrimi sai status sensu permotus, 〈◊〉: atque ita carne abolita quae anteà ipsi dominabatur, spiritus superior evadat 〈…〉 de ea●●m●●o●i●ati●n●. .  
6. Whether the Devils may appear, 1 Sam. 28. He which appeared was 1. subject to the witch's power, therefore it was not the true Samuel, 
Agrippa hoc ipso exemplo Pythonissae Samuelem evocantis confirmare conatur, posse Spiritus sanctorum arte magica evocari.  2. If Samuel had been sent of God, he would not have complained of trouble no more than Moses did, Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practice, to the Magic art. 4. True Samuel would not have suffered himself to be worshipped as this did. 5. Saul never came to be with the soul of Samuel in bliss: yet he saith 
c As yesterday is put for the time past, though long ago, Gen. 31. 2. 5. Exod. 4. 10. Josh. 3. 4. So tomorrow is put for the time to come, not the next day only, Exod. 13. 14. Matth. 16. 30.  to morrow shalt thou be with me. 6. God refused to answer Saul by Prophet, vision, Vrim, 
Rainoldus de lib Apoc. tomo 1ᵒ. c. 75. vide plura ibid.  or Thummim, therefore he would not answer him by Samuel raised from the dead. 7. True Samuel after his death could not lie nor sin, Heb. 12. 23. He said Saul caused him to ascend, 
* Esay 57 2. Rev. 13. 14.  and troubled him, if he had been the true Samuel, Saul could not have caused him to ascend, if not, he lied in saying he was Samuel, and that he troubled him.  
If God had sent up Samuel the dead to instruct the living: why is this reason given of the denial of the rich man's request to have one sent from the dead, because if they would not believe Moses & the Prophets, 
Luke 16. Willet in loc.  they would not believe though one rose from the dead. In so doing the Lord should seem to go against his own order.  
The souls of Saints which are at rest with the Lord, are not subject to the power or enchantment of a witch: but Samuel was an holy Prophet now at rest with the lord 
Bell. de purge. l. 2. c. 6.  Bellarmine answereth, that Samuel came not by the command of the witch, but by the command of God, and that rather impeached than approved Art magic, which he proveth, because the witch was troubled. But the Scriptsre expressly showeth, that her trouble was, because it was the King: who (having lately suppressed Witches) had now in disguised apparel set her on work, and so deceived her.  
Bellarmine objecteth, 
Bell. de purge. l. 2. c. 19  the Scripture still calleth him that appeared, Samuel, as if it were not an ordinary thing in Scripture, to call things by the names of that which they represent, or whose person they bear, the representations of the Cherubims are called the Cherubims. And things are often called in Scripture not according to the truth of the thing, or Scriptures judgement thereof, but according to the conceit and opinion of others. 
Gen. 18. 2. & 32. 24.  The Angels which appeared to the Patriarches are called men: the Idols of the Heathen are called Gods.  
1. We must walk warily and watchfully against Satan's temptations. 
Corollaries.  We should be sober, 1 Thes. 5. 6. 8. strong, 1 Cor. 16. 13. 1 Pet. 5. 8, 9 Watchful, 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise, Heb. 5. 14. Prov. 2. 9, 10. and of good courage, Josh. 1. 9 1 Chron. 28. 10. Taking unto ourselves the whole armour of God, Ephes. 6. 12, 13, 14. that we may be able to stand in the evil day.  
2. Believe not Satan though he flatter, 2 Cor. 11. 3. 1 Tim. 2. 14. fear him not though be rage, 1 Pet. 5. 8, 9 harken not to him though he tell the truth, 2 Cor. 11. 14. Acts 16. 17. for if he transform himself into an Angel of light it is to seduce.  
3. See Gods great goodness, who offers us repentance, and Christ, when he absolutely refused the Devils.  
4. See the exact justice of God, no greatness can privilege one from punishment, 
2 Per. 2. 4. Per Caliginem intelligunt non●ulli miserriman & horroris plenam vitae conditionem, sumpta translatione à facinorosis damnatis, qui in carceris pedore retinentur constrictl, dum ad ultimum judicium protrahantur. Casmannis Angelographia.  none can be greater, nearer, holier, than Angels: yet if they sin they shall be tumbled out of heaven. Therefore we must leave all sin if we desire to go to heaven, it would not hold the Devils when they had sinned, no unclean thing shall come thither.  
5. Be not like the Devils, than thou art one of his children: 
1 John 3. 7, 8.  wicked men are called sons of Belial. Certain particular sins make us like the Devil, a liar or murderer is like him, John 8. 44.  
2. A slanderer or an accuser of another.  
3. Envious and malicious persons, as witches.  
4. He that tempts others, or persuades them to sin: the Devil is called the tempter, Eve spoke for the Devil, therefore she hath two punishments more than man, sorrow in childbed, and subjection to her Husband.  
5. He that goes about to hinder others from godliness, as Elimas', Acts 13. Thou child of the Devil.  
6. A drunkard, 1 Sam. 1. 15, 16.  
7. A proud person: especially take heed of pride, in spiritual illuminations and gifts.  
6. See the folly of those who do the Devil service, how ill will he repay them. Never did any trust in the Devil, but he deceived him, 
Perkins on the 11. of Heb.  even for the base things of this life. Witness all witches (his most devoted and professed servants) if ever he made any one of them wealthy: all ages are not able to show one.  
7. Satan's great business in the world is to study men; hast thou considered my servant Job? when he comes near to us in his temptations, there is something in us to take part with him, 1 John 5. 6. there is abundance of self-love, self-flattery, and natural blindness, 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us, they are called fiery darts: 
2 Cor. 2. 7.  fire will quickly take: we are led captive to do his will. He comes to us sometimes in the name of God, and can transform himself into an Angel of light, 2 Cor. 11. 14. he can raise up in men's Spirits strange ravishments, and can swallow them up with joy as well as sorrow.   

CHAP. VIII.  
2. Of Man.  
WHen God had created heaven & earth, he rested not in heaven nor any heavenly thing: neither in earth, nor any earthly thing, but only in man, 
* Vocabulum homo est duar●̄ substantiarum fibula. Tertullian. Man was made last, because he was worthiest, the soul was inspired last, because yet more noble Dr. Halls Contemp. of Paradise. Man was created after God's image. 1. To awe the creature, whose Sovereign he was. 2. That he might acknowledge God to be his Lord, and do him homage, and that God and he might delight in each other: ad imaginem at similitudinem, id est, imaginem valde similem. Eman Sa ad loc. Significatur absoluta similitudo utraque voce que quid sit ita effectum ad exemplar altetius ut pro●im● adillud accedat, & quam maximè exprimat ac referat, ut in eo agnoscas illud ipsum Archetrpo●ad cujus effigiem sit factum. Mercetus in loc.  because he is a heavenly thing for his soul, and earthly in regard of his body. Man is a living creature made after the image of God, Gen. 1. 26.  
The efficient cause of man was the Holy trinity, God the Father, Son, and holy Ghost.  
In the Creation of man 3. things are considerable:  
1. The consultation of the Trinity, let us make man, Gen. 1. 26. quia rationalis creatura quasi cum consilio facta videretur.  
2. The work made, not an Hermophradite as some would have it (though Adam comprehended both sexes) but he is distinguished into both sexes: thus it follows after, male and female.  
3. The pattern of it, the image of God, 1 Cor. 11. 7. Col. 3. 10. Bellarmine distinguisheth between an age and similitude; the first (saith he) consists in natural endowments: the other in supernatural graces: rather image and similitude represent an exact likeness. These two words are in an inverted order joined together, 5 ch. ver. 3 JAmes 3. ch. 9 v. mentions only likeness, leaving out image, which is a certain sign, that there is no difference between them, but that the second is added to insinuate the perfection of the image.  
There is a fourfold image or likeness?  
1. Where there is a likeness with an absolute agreement in the same nature, and so the Son of God is called the express image of the Father.  
2. By participation of some universal common nature, so a man and beast are like in the common nature of animality.  
3. By proportion only, as when we say, the Governor of a Commonwealth, and the Pilot of a ship are like.  
4. By agreement of order, 
The Schoolmen make Images and similitudes divers; and again they distinguish between imaginem Dei, & ad imaginem Dei.  when one thing is a pattern or exemplar, and the other thing is made after it: now when man is said to be like God, it is meant in those two last ways Christ was the essential image of God. Man's was imago repraesentantis aliter imago imperatoris in nummo; aliter, in filio. Augustine.  
The Image of God in which man was cteated, is the conformity of man unto God, 1. In his soul. 2. In his body for his soul. 3. In the whole person for the union of both.  
The soul of a man is conformable to God in respect of its nature, faculties, and habits.  
1. In respect of its nature, essence, or being, as it is a spiritual and immortal substance. 
This was great controversy between Hierom & August. An anima sit ex traduce, an immortalis. Hierome held the immediate creation of it, and this is most suitable to the perfection and simplicity of the soul. Austin did at least incline to the latter, that it is by propagation. That of Zach. 12. 1. & Heb. 12. 9 makes it the more probable opinion, that it is by immediate creation, & for that of original sin, the soul is created as part of man, and so justly deprived of that original excellency.  The Scripture witnesseth, 1. that the soul of man is a spirit, Matth. 27. 20. Acts 7. 59, 2. That it is immortal.  
1. Because it cannot be destroyed by any second cause Matth. 10. 28.  
2. Being served from the body, it subsists by itself, and goes to God, Eccles. 12. 7. Luke 16. 22.  
3. Because it is a simple and immaterial substance, not depending on matter: the mind works the better, the more it is abstracted from the body, when it is asleep or dying.  
4. Because it transcends all terrene and mortal things, and with a wonderful quickness searcheth after heavenly, divine, and eternal things. There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soul itself. Because it is every good man's hope that it shall be so, and wicked man's fear.  
5. The food of the soul is immortal, 1 Pet. 1. 23. the evident promises of eternal life prove the soul to be immortal, He that believeth in me hath eternal life: and to day thou shalt be with me in Paradise. Nothing can satisfy the soul but God.  
6. Man is capable of virtue and vice, of immortal desires and affections.  
7. The souls of Adam and Eve were not made of any matter, but came by immediate creation, in whom God gave a specimen, what he would perpetually do with other men. That is but a Cavil, that Solomon, Eccles. 12. 7. speaks only of our first Parents.  
Children are called the fruit of their Parent's body, to note that, 
a Bishop Lake on Ps. 132. 11. See Numb. 27. 16. Ps. 35. 15. Esay 57 16.  that they are only fathers of their flesh: they have another, namely God, which is Father of their Spirits. Saint Paul teacheth it, Heb. 12. 9 and the use of it. And this checks their opinion who will have souls propagated, no less than bodies.  
Many collect the immortality of the soul, and salvation of Jobs children, because they were not doubled as the rest of his estate was.  
2. The soul of man is conformable to God in respect of its 
Imago divinae sapientiae in intellectu effulsit imago bonitatis mansuetudinis, tolerantiae in ejus animo, imago charitatis & misericordiae in cordis affectibus imago justitiae sanctitatis & puritatis divinae in voluntate imagocomitatis, benignitatis & veritatis ingestibus & verbis, & imago divinae potentiae in dominio concesso super omnia animalia. Rivetus.  faculties, in its understanding, will and memory, is like the Trinity.  
3. In the qualities, graces, and admirable endowments of it. In the understanding there was 1. An exact knowledge of God and all Divine things, Coloss. 3. 10. knowledge is a principal part of God's image, by reason he was enabled to conceive of things spiritual and universal.  
2. A perfect knowledge of all inferior things, Adam knew Eve, 
See Mr. Burgess on 1 Tim. 1. 8. Lect. 12 p. 111. 112. 113. 114. 115. 116. Adam was by his natural frame and disposition apt & fit to know, do, and forbear all that God would have him know, do, and forbear, Gen. 9 6.  and imposed names on the creatures suitable to their natures. He had most exquisite prudence in the practical part of his understanding in all doubtful cases. He knew what was to be done. 2. In the will there was holiness, Ephes. 4. 24. 3. His affections were under the power of grace. From this image did necessarily follow peace with God, fellowship and union. He knew God to be his Creator and to love him, in all good things, he enjoyed God, and tasted his sweetness. Man's body also after a sort is an image of Divine perfection.  
Observe 1. The Majestical form of it, 
Os homini sublime didst, etc. Man only hath a hand, which is the instrument of instruments. All other oreatures but man have only four muscles, one to turn downwards, another to hold forwards, a third to the right hand, a fourth to the left: only man h●th a 〈◊〉 muscle in his eye to rou●e it up to God. Columb. de re Anotem.  of which the Heathens took notice; but the structure of the body a man should be taught to contemn the earth which his feet tread upon, and to set his heart upon heaven whether his eyes naturally tend.  
2. God's artifice in it, Psal. 139. 15. Thou hast curiously wrought me and I was wonderfully made. Materiam superabat opus. Of the basest matter, dust, God made the noblest creature.  
3. The serviceableness of every part for its end and use.  
4. There is matter of humiliation, because it was made of the dust, 
Dr. Clerk.  Gen. 3, 19 Job. 14. 18, 10. and 5, 15. The Greek name makes man proud, calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire, look up, but the Hebrew 
b Adam ab Adamah Homo ab humo.  and Latin humble him, bids him stoop, look down.  
Adam's body was mortal conditionally if he had not eaten of the tree, there could be no outward cause of his death, for God's protection kept that off: nor no in ward cause because original righteousness was in his soul, and for old age and weakness, the tree of life would have preserved him from that.  
3. The whole person (consisting both of soul and body) was conformable to God, 
Experientia docet multò excellentius in statu inocentiae habuisse hominem hanc potentiam, quam instatu peccati. Tunc subjectio animalium erga hominem fuisset perfecta, quae nunc diffioilis est, & non obtinetur nisi adhibita cura maxima & assiduo labore sunt n● quaedam animalia fera & indomitv, quae nunquam cicurantur, See Gen. 2. 7.  in respect of his felicity and dominion over the creatures, Gen. 1. 26, 28. The image of God doth not principally consist in this, but secondarily, therefore though the man and woman were created perfectly after God's image in other respects, yet in this respect the woman had not the image of God, as the Apostle showeth. The power which Adam had over the creatures, was not absolute and direct (that God reserved to himself) but it was for Adam's use, than the stoutest and fiercest beasts would be ruled by Adam, this dominion since the fall is lost for a great part of our rebellion against God, the creatures rebellion should mind us of ours: we may see sometimes a little child driving before him 100 oxen or kine this or that way as he pleaseth: for the infusing of the soul, the time when it was infused, it is most probable that the body was first made as the organ or instrument, and then the soul put into it, as God did make heaven and earth before man was made.  
God did not create all the souls of men at once, but he creates them daily as they are infused into the body.  
There are these two Questions to be resolved.  

1. Whether immortality was natural to Adam.  
2. Whether original righteousness was natural to Adam.   
For the first. A thing is immortal four ways.  
1. Absolutely, so that their is no inward or outward cause of mortality 1. Tim. 6. so God only.  
2. when it is not so by nature, but immortality is a perfection voluntarily, put into the constitution of the creature by the Creator, so Angels are immortal.  
3. Not by any singular condition of nature but by Grace, so the bodies of the Saints glorified.  
4. When it is mortal inwardly but yet conditionally it is immortal, that is, if he do his duty and so Adam was immortal.  
For the second Question. 
Affirmativam tuentur ci Evangeli Pontificios contra.   
The properties of it are these.  
1. It is original righteousness, because it is the natural perfection of the whole man and all his faculties, for distinction sake we call it original righteousness. It is so both in regard of itself, for it was the first in the first man.  
2. in regard of man, because he had it from his very beginning.  
3. In regard of his posterity, because it was to be propagated to others.  
2. It is universal, it was the rectitude of all parts, it could not else be an image of God, unless it did universally resemble him in all holiness. His understanding had all things for truth, his will for good, his affections for obedience.  
3. Harmonious every faculty stood in a right order, the will subject to the understanding and the affections to both.  
4. It was due to him not by way of desert, as if God did owe Adam any thing but conditionally, supposing God made Adam to enjoy himself and by way of means.  
5. Natural. 
Rivetus exercitat. 6. in Cap. 1. Genes.  1. Subjectiuè, that which inwardly adheres to the nature of a thing from its beginning. 2. perfectiuè, that which perfects nature for its end and actions. 3. propagatiuè. when it would have been propagated in a natural way, if man had continued in innocence, but constitutiuè and consecutiuè, supernatural.  
The Papists deny that that was natural to man in innocence, and therefore they say man's nature is not corrupted by the fall, because a supernatural gift only is taken from him, all his naturals being left, which is the opinion of the Pelagians who affirm, that the nature of man fallen is perfect before the committing of actual sins.  
Paradise is spoken of in the 2. of Genesis. 
See Sir Walter Raleigh in the History of the world, page 1. Multi quia locum à Mose hic descriptum reperire nusquam potuerunt, hortum, arbores, flumina, aquas, & omnia haec in allegorias transformarunt, quod rect August. refellit, quamvis & ipse se idem sensisse, fateatur. Alij eodem decepti errore Paradisum finxerunt proximè sphaeram Lunae in aere suspensum. Pareus in loc.  Some of the Ancients (as Origen, Philo) yea and of latter Authors have turned all this into an allegory, but now that it was a real corporal place, we may prove. 1. because God planted a garden and put Adam into it, and there went a river out of it which was divided into four streams; but these were visible, and corporeal as Euphrates and Tigris, & in the third Chapter, it is said that Adam hid himself with the leaves of the tree, therefore the trees in paradise were real and not allegorical, and lastly Adam was cast out of it. The ground of allegorising all these things ariseth from the vanity of man's mind, which thinketh these things too low for the Spirit of God to relate, and therefore endeavours to find out many mysteries.  
2. In what part of the earth it was. 
Mihi dubium non est, terram Canaan fuisse delicias totius orbis terrarum, itaque facile illis accedo, qui eo in loco fuisse ante diluvium Paradisum putant. Solus ille locus est, in q●o postea Deus voluit Ecclesiam & populum suum esse Lutherus in decimum caput Genes.   
Some have thought it to be the whole world, but that cannot be, for it is said, God took Adam and put him into it, and likewise that he was cast out of it; others thought Paradise to be a very high place reaching to the very globe of the Moon, but that cannot be habitable for the subtlety of the air, others (as Oleaster and Vatablus) think it was in Mesopotamia only, and that it hath lost his beauty by the flood. But the safest way is not to trouble ourselves any further than Moses text, which saith it was in the region of the East, in respect of Judaea, Egypt, or Arabia, and as for the limits and bounds of it, they cannot now be known.  
However had his invention of Alcinous Gardens, (as Justin Mayrter noteth) out of Moses his description of paradise, Gen. 2. & those praises of the Elysian sieldes were taken out of this story, ver erat aeternum etc. Ovid Metam Homer lib. 2. and from the talk between Eve and the Serpent, Aesop's fables were derived.  
Thirdly. Whether the waters of the flood did destroy it.  
Bellarmine and generally the Papists will not admit, that it was destroyed by Noah's flood, 
Paradise was a little model of heaven, and a sign of the great heaven, assuring Adam, that if he continued in obedience to God, he should be translated in: to heaven, to enjoy God supernaturally, as there he did enjoy him naturally: for the Law saying, Do this and live, means it of ever lasting life. So Mr. Wheately held, but Mr. Ball seems to differ from him in his book of the Covenant. Pareus in capu● secundum. Gen. ●. 7.  and it is to maintain a false opinion, for they say that Enoch and Elias (who are yet in their bodies) are the two witnesses spoken of, and that they shall come when Antichrist shall be revealed, and then he shall put them to death, and therefore they hold that Enoch and Elias are kept alive in this paradise which they say still remaineth; but that this is a mere fable, appeareth, because John Baptist is expressly said by Christ to be the Elias that was to come, because he came in the Spirit of Elias. Therefore we hold that wheresoever Paradise was, yet in the great flood it was destroyed, not but that the ground remaineth still, only the form, beauty and fruitfulness is spoiled Gen. 7. 19 Paradise signifieth a garden, the word being translated out of Greek into Latin, and so into french and English, In Hebrew it is called Heden, which signifieth delights, a Garden of all manner of delights, a place beset with all kind of fruitful and beautiful trees. There were two special trees in it, one called the tree of life, the other of the knowledge of good and evil.  
Some say it was called the tree of life from the effect, because of the hidden power and force it had 
a The Poets from the tree of life took their Nectar, and Ambrosia, Nectar, signifieth making young, and Ambrosia Immortality: therefore they are said to be the meat and drink of the Gods.  of sustaining and prolonging man's life. Although it be a dispute, whether it had this force as meat to prolong life or as medicine to prevent death, old age and diseases, as likewise whether this power in the tree were natural or supernatural.  
Therefore others say it was called so not from the effect, but signification, because it was an outward sign, that God would give them immortality if they did continue.  
It is questioned, whether the tree of lif was a Sacrament.  
Pareus answers, that it was a Sacrament three ways.  
1. As an admonishion to them, that the life which they had, they had it from God, for as often as they tasted of it, they were to remember that God was the author of life,  
2. As it was a symbol of a better life in heaven, if he did continue in obedience.  
3. Sacramentally of Christ, as in whom Adam and Angels did obtain life. Rev. 2. 7. He is called the tree of life in the midst of Paradise, but that is only allegorical and allusive, so that what the tree of life was to Adam in innocence, the same is Christ to us in our corrupt estate.  
2. The tree of Good and Evil.  
It was not so called from any internal form as if itself were knowing good and evil, 
Pareus.  nor from the effect, as if by eating thereof it would have procured wisdom in man and made him wiser, nor yet was it called so from the lying promise of the Devil, concerning omniscience, for God called it so before they met together, therefore it was named so from the Event, for God by this name foretold what would follow, if man did not abstain from it; that he should experimentally know what was good and what was evil, he should practically feel what he had lost and what evil he had plunged himself into. Some have thought, that those words Gen. 3. 24. should not be understood Historically but allegorically, 
Pareus.  that is, that God gave him no hopes of coming into this place again, but the text contradicts that, some have understood by Cherubims, some species and images of terrible creatures, 
Corrrollaties from God's goodness to man in his Creation.  as we call Scarecrowes, but that is simple to think that Adam was so childish to be afraid of those; others interpret it of the fire of Purgatory. The more probable Interpretation is, that by Cherubims are meant Angels, who did after a visible manner shake up and down this fiery sword, 
1. It serves to blame mankind for his wonderful naughtiness in striving against God, who hath bestowed so great and undeserved benefits upon him. 2. Let us seriously consider of ourselves and of our making, that we may come to a due knowledge of God, of ourselves, One saith, the soul is not altogether immaterial, for what hath accidents, hath matter, nothing but that is the subject of accidents. 2. what is finite is material: seeing finiteness is the attribute of matter by which it is contained within its own limits: but it subsists, lives and works, being separated from the body, it is immaterial.  Moses doth therefore call them Cherubims, because the Jews knew what he meant, having such forms over the Ark. Therefore it is taken for Angels, not simply but as they appeared in some shape. It is a curiosity to inquire how long they stayed there, although it is certain they ceased when Paradise was destroyed, which was by the flood  
Therefore this serves 1. For information, to instruct us.  
1. That everyman and woman hath a soul, there is a body and a spirit which enlivens & acts the body for all performances of the Compositum we must glorify God in both. 1. Cor. 6. 20.  
2. It is immortal by Gods appointing (but in itself endable because it hath a beginning) that it may be capable of everlasting weal or woe.  
3. It is so immortal that it admits of no cessation or intermission, the Anabaptists say it is asleep when it parts from the body, as soon as it leaves the body, it goes either to Abraham's bosom or a place of torment.  
4. At the last day it shall be united with the body, and the body raised up for it, and both be happy or miserable for ever.  
2. Be thankful to God that hath given us our souls, and redeemed them by the blood of his Son, propter hanc Deus facit mundum propter hanc filius Dei venit in mundum, Chrysost. bless him especially for soule-mercies Ephes. 1. 3. 3. John. 2, 4. and let the soul praise him Psal. 103. and 104. first and last  
We should love ourselves. Psal. 22. 26. David calleth his soul his darling, it is the immediate work of God.   

CHAP. IX.  
Of God's Providence.  
TWo things are to be discussed about it. 
Moses affirmeth Gen. 2. that God rested from all the works which he had made, that is, from Creating new species, but he creates individua, daily and both governs & preserves them, and the species or kinds of things already made, Joh. 5. 17   
1. That there is a Providence, whereby the world is governed.  
2. What it is.  
1. That there is a Providence which governeth the world, and that nothing is done in the world without the certain and determinate counsel of God, is thus proved.  
1. Faith which leans and rests on testimonies of holy writ. Psal. 14. 2. and 33. 13. the 104. Psal. wholly and 91. Psal. 8, 9, 10, 11. Act. 17. 25. 28. Ephes. 1. 11. At the feast of Tabernacles, the Jews were wont to read the Book of Ecclesiastes, principally because it speaks so much of the works of God's providence.  
2. Certain demostrative reasons, taken  
1. From the causes; viz. the Attributes and nature of God.  
1. There is a God: therefore providence, because he is a most powerful and wise King.  
2. The omnipotent will of God, whereby all things are done, without which nothing can come to pass.  
3. His infinite wisdom, whereby he can be present with all things which are done in his kingdom  
4. His justice in distributing rewards and punishments, and goodness whereby he communicateth himself to the creatures.  
5. His foreknowledge of all things ● unchangeably depending on the counsel and decree of God. 
God by his Prophet infallibly foretold future Contingents.   
6. He regards the ends of things, therefore also the means to those ends.  
7. He is the first cause: therefore on him depend the second causes.  
2. From the effects: the works of God.  
1. The most wise order of things both natural and politic, which could not be settled, much less preserved, by blind nature, chance, or fortune.  
2. Natural notions, or the law of nature in the difference of honest and dishonest things,  
3. Peace or torment of conscience from keeping or violating the Law.  
4. Punishments & rewards agreeable to men's deeds: which prove there is some Judge of the world, and revenger of sins, whose severity we cannot shun.  
5. Heroic motions, virtues and singular gifts given by God to Princes, Magistrates, Inventors of Arts, Artificers & others, for the common benefit of mankind.  
Lastly, by the same reasons it is proved, that there is both a God and Providence.  
2. what providence is:  
It is an external and temporal action of God, whereby he preserveth, governeth, and disposeth all and singular things which are and are done, both the creatures, and the faculties and actions of the creatures, and directeth them both to the mediate ends, and to the last end of all, after a set determinate manner, according to the most free Decree, & Counsel of his own will; that himself in all things may be glorified.  
1. The matter or object of God's providence, is the whole world, and whatsoever is ᵇ 
God observeth all our particular speeches & actions, seem they never so small & trifling. God therefore pleaseth of purpose to put into writing things that seem not otherwise worthy the registering.  in it, for God cares for, and governs all things, Substances, Accidents, things great and little, necessary and contingent, good and evil, Hebr. 1. 3. Nehem. 9 6. The care of God for the bruit beasts, living creatures, all Meteors is described, Psal. 135. Job 37. 2. and ch. 38. Matth. 6. 26. Also concerning voluntary things and actions of men, good and bad, as Prov. 26. 1. 9 Jer. 10. 23. Psalm 139. 1. Psalm 33. 13. 15. concerning things that are contingent, Exod. 21. 13. Prov. 16. 33. Matth. 10. 29, 30.  
The least and smallest things are by the God of heaven ordered & disposed of according to his own pleasure and wisdom for very good purpose: 
See Psal. 104. & 147.  not so much as a sparrow falls to the ground without God's providence; 
God is maximus in minimis.  he saith the hairs of our head are all numbered, 
Mat. 10. 29, 30.  therefore Cicero was out when he said Dij magna cu●ant, 
See Psa. 147. 8.  parva negligunt: and the Poet, Non vacat exiquis rebus adesse jovi.  
The reasons of this are these: 
God is an understanding essence, present in all places at all times, with all persons, therefore he must needs observe and know all their motions. 2. All things are spoken and done by an influence of power derived from him. He is the most principal worker of every action, without a special and immediate operation of whose might the secondary cause would be dead and powerlesse. 3. God hath given us a law to order men in all their words and carriages, little and great. 4. He is the Judge of all the world: he must judge certainly, infallibly, and perfectly.   
1. God is infinite in all excellencies, infinite in wisdom: there may as much wisdom be seen in little as in great things: all things in the world, yea even all things which might have been as well as those that have fallen out, are subject to his wisdom and power, nothing so small, but it is a fit subject of knowing and ordering.  
2. There is a necessary connexion and mutual dependence between great and small things, the one supporting & upholding the other, so that it is not possible to conceive how any thing should be ordered by God if all things were not, the little things being like the pins of a house which hold the building together, or the hinges of a great gate, upon which the whole is moved.  Object. 
These things are so small, as it is an abasement to the Divine Majesty to intermeddle with them.  Sol. 
It is his highest commendation to be infinite, so that nothing can be hid from his knowledge: the Lords manner of working in the smallest things is so wise and excellent, as it serveth sufficiently to free him from all imputation of baseness in regarding them. No Philosopher would count it a base thing to be able to dispute accurately of the nature of a flea, and to give a reason of its making and working: why therefore shall it be an impeachment to God's glory in a more perfect manner then we can conceive of, both to know and guide them.  Ob. 
1. Cor. 9 9 Doth God take care for Oxen?  Sol. 
He doth not take care for Oxen chiefly and principally, but subordinately as his care is toward the other bruit creatures. Psal. 36. 7. and 147. 9 Paul doth not simply exempt the Oxen from God's care, but denieth that the law, thou shalt not muzzle the mouth of the Ox that treadeth out the corn was especially written for oxen, but rather for men, that they may understand what their duty is to the Ministers of the Gospel, whose labours they make use of.  
2. The kinds of God's providence.  
1. The providence of God is either 1. General and common to all Creatures, that whereby God taketh care of the world, and all things therein according to their nature, Act. 17. 25. Heb. 1. 3. Gen. 9 1, 2, 3. Psal. 36. 6.  
2. Special, that which doth peculiarly appertain to Creatures endued with reason and understanding, viz. Men and Angels: and among them he looks chiefly to this Elect with a fatherly care, 1 Tim. 4. 10. and of this Providence is that place before noted, 1 Cor. 9 9 to be understood.  
2. God's Providence is either, 1. Mediate, when God governeth creatures by creatures, as by means and instruments. But God useth them:  
1. Not necessarily for want of power in himself, but of his own freewill in the abundance of his goodness.  
2. Providence includes means * which if we neglect, we tempt God.  
3. God well useth evil instruments besides and beyond their own intention, 
Qui ordinat ad finem ordinat ad media.  as the Jews, Acts 2. 23. and joseph's brethren, Gen. 45. 5.  
2. Immediate, 
To show that he is not tied to second causes, Gal. 1. 1.  when God by himself, without the Ministry of the creatures doth preserve and govern things. Thus the Apostles were called: thus God made the world immediately without any instruments.  
3. God's Providence is. 1. Ordinary and usual when God governeth the world and things of the world according to the order and laws which himself set in the Creation.  
2. Extraordinary and unusual, when he worketh either against or beside that order so appointed, as in working miracles.  
3. The degrees and parts of God's providence?  
1. Conservation, 
Nehem. 9 6. Heb. 1. 3. Acts 17. 28.  Job 12. 14, 15. Psal. 44. 2. It is that whereby God doth uphold the order, nature, quantity and quality of all and every Creature both in their kind and in particular, 
Tres sunt gradus divinae pro videntiae 1 Conservatio, actio Dei, qua essentias Creaturarū quod species vel individua, continuat, eorumque agendi vires conservat.  until their appointed end, Psalm. 19 1, 2. & 36. 6. & 65. 2. Psal. 135. 6. 7. & 136. 25. He conserveses those things quoad species, which are subject to death in their individua, as trees, herbs, bruit beasts, men; He preserves things, quoad individua, which are incorruptible, as Angels, Stars.  
2. Government, it is that whereby God doth dispose and order all things according to his own will and pleasure, so that nothing can come to pass otherwise then he hath determined, 
2. Gubernatio, actio, qua prae summa sua autoritate, potentia & sapientia de rebus omnibus disponit easque pro arbitrio suo regit. 3. Ordinatio, qua Deus pro admiranda sua sapientia & potentia omnia in ordinem redigit, fines certos & bonos constituendo, & med●o add fines disponendo & disposita regendo. Wendelinus.  Psal▪ 33. 13, 14, 15. Eccles. 8. 6. Psal. 75. 6, 7.  
It is a great work of God to continue a succession of living creatures in the world, Psal. 104. 30. This is that for which God took order in the beginning; when having made the several things▪ he bade them increase and multiply, and fill the face of the earth, Gen. 1. 22. God challengeth this work to himself in his speech to Job 39 1. One generation comes and another goes. It is noted as an act of Divine blessing to increase the fruits of the Cattle and the flocks of sheep and kine, Deut. 28. 4. Psal. 107. 38.  
Reasons. 1. If this work were not wrought, the world would be empty of living creatures within one age: beasts, birds and fishes and all would fail within a few years, and so should men be deprived of that help and benefit which they enjoy by them.  
2. The powers of propagating kinds is a wonderful work no less than that of Creation, done by a wisdom and power infinitely surpassing all the wisdom and power of all men.  
Let us sanctify God in our hearts by contemplating this great work. We see the truth of one part of the narration of Scripture, in the increasing and multiplying of creatures, and we see it done by a secret and hidden way, let us therefore believe his promises. Can God promise any thing to us more exceeding our reason, to conceive how it should be effected, than it exceeds our reason to think how the kinds of things are increased and continued in the world for so many hundreds of years? We can see no reason how an egg by the hens sitting upon it for a few days should be made a sparrow, starling, hen, or other bird.  
God prepareth fit nourishment for all the creatures to eat, and conveyeth it to each of them in that quantity and season which is fittest for them, Psal. 104. 27, 28. & 145. 15. & 147. 9 & Psal. 136. 25.  
Reasons. He that provideth food for all, must know their number, their nature, and places of abode, and their several needs, and he that knows these particulars, must be none other but God: he must know the quantity of the thing provided for food, and the quality of it, and the season of it, and none can do these things but an infinite Essence, that is to say, a God. 2. God in providing for the Creatures, provideth for man who feedeth on them, and he declareth his own wisdom and goodness in continuing the kinds of things, and continuing them in welfare.  
This should teach us faith in God's promises, by which he hath undertaken to feed and to provide for us, so our Saviour argues Matth. 6. 26.  Object. 
The adversity of the good, and prosperity of the wicked seem to oppose God's providence. If there were any providence, God would see that it should be bonis benè, & malis malè.  Sol. 
There is no man absolutely good or absolutely evil, 
God turns the misery of the godly to their special good, and the prosperous estate of the wicked is an occasion of their woe▪  but as the best have some evil, so the worst have some good, and therefore God will punish that evil which is in the good, with temporal punishments, and give temporal blessings to the evil for the good that is in them: that seeing all good must be rewarded with good, and all evil with evil: the good of the good might have an everlasting reward of good: and on the contrary, the evil of the evil might have an everlasting reward of evil.  
1. It refutes the fancy of Atheists and Epicures, 
Consectaries from God's providence.  which pretend that the observation of such slender matters, holds no correspondence with God's greatness. Aristotle said it was as unfit for God's knowledge to descend into these inferior things, 
God's providence is like a well-drawn picture which eyeth each in the room.  as for a Prince to know what is done in the kitchen. Whereas it is God's greatest greatness to be infinite, the light of the Sun extends to every little hole. 2. Some say he cares for universal things only, and not singular; but then he should not care for himself, 
O tu bone Omnipotens, qui sic curas Vnum quemque nostrum tanquam solum cures & sic omnestanquam singulos. August. Confess. lib. 3. cap 11.  and his knowledge should not be infinite.  
2. We must admire and adore the excellency of God which knoweth all things. David contemplating this point, confesseth this knowledge is too wonderful for him.  
3. Let us often put ourselves in mind of this truth, that it may work in us a reverend care of ordering all our words and actions aright in his sight, that nothing may slip from us unworthy his eye and ear, offensive to his most great and most pure Majesty, and allseeing eye. How careful are we of our speeches and actions, when we know that they are marked by some one of note and quality.  
4. God hath a general providence about all things, yea even in sins. God determines sin in regard of time and measure, and orders it: and evils of punishment, Job 1. 21. and 2. 10. The Lord hath taken away: when the Sabaeans spoilt him, Amos 3. 6. Is there evil in a City, and the Lord hath not done it? & Esth. 6. That the King should not sleep that night, and that then he should call for a book rather than anything else, & that book of the Chronicles, and that in that Book he should light on that place which specified Mordecais service.  
We shall never feelingly applaud and acknowledge God's wisdom, justice, goodness, or other excellencies, if we contemplate not the exercise of them in the works of his providence, but in observing these, we shall surely attain an high esteem of him, and be ready to confess his worth. When Gods works imprint not in our hearts a reverend fear of him, a hearty love to him, a confident trusting in him, a dutiful submission to him, and the like virtues, they are fruitless to us, and we receive no profit by them.  
In respect of God, there is no confusion, but he rules wonderfully in the midst of all disorder that seems to be in the world, wisely disposing of the same to the glory of his great name, Eccles. 5. 7. & 3. 17. Esay 26. 20, 21. Job 21. 30.  
It teacheth us thankfulness and patience if things make for us, 
Eliz. Young.  to praise God: if against us, to be humbled.  
If thou be'st hungry and in penury, murmur not nor repine, but say with the blessed Martyr; If men take away my meat, God will take away my stomach. Merlin during the massacre at Paris, some fortnight together, was nourished with one egg a day laid by an hen that came constantly to the hay-now where he lay hid in that danger. The whole power almost of France being gathered together against the City Rochel, 
* I trust God which hitherto hath preserved and led me by the hand, will not now of his goodness suffer me to go alone. Queen Elizab. Stow Chron.  and besieging them with extremity who defended the Town: God in the time of famine and want of bread, did forsome whole months together daily cast up a kind of fish unto them out of the Sea, wherewith so many hundreds were relieved without any labour of their own.  
Be of good comfort brother (said Ridly to Latimer) for God will either assuage the fury of the fire, or else strengthen us to abide it.  
In the time of the massacre at Paris, there was a poor man, who for his deliverance crept into a hole, & when he was there, there comes a Spider and weaves a Cobweb before the hole; when the murderer came to search for him; saith one, certainly he is got into that hole: No saith another, he cannot be there, for there is a cobweb over the place; and by this means the poor man was preserved.  
Let us observe the signal acts of God's providence of late in this Kingdom. 
Psal. 106. 2.  He studies not the Scripture as he should, which studies not providence as he should; 
Psal. 92. 4, 5.  we should compare God's promises and providence together. 
Psal. 107. ult.  What we hear of him in his word with what we see in his works. 
Psal. 48. 8.  We should make a spiritual use of all occurrents, look above the courage of a Commander, the cowardice of an enemy.  
How much of God hath been seen in many battles, at Keinton, 
God's providence is most conspicuous in the managing of waters, for contingences are no where more ticklish then in war, therefore he is often styled the Lord of Hosts.  Newberry, Marston-moare, Naseby. God's providence appeared in calling this Parliament then, when the people thought there would never be Parliament more, when our laws, liberties, and religion were almost gone. God overruled the hearts of the people in the election: his providence was wonderful as in calling, so in continuing this Parliament, and in keeping our Worthies together, when there were so many plots against them, and many fell off from them, many persons and letters have been strangely discovered.  
Austin preaching once forgot what he had purposed to utter, and so made an excursion from the matter in hand, & fell▪ into a discourse against the Manichees. Possidonius and others dining with him that day, Augustine told them of it, & asked them whether they observed it. They answered that they observed it, & much wondered at it. Then Augustine replied, Credo quòd aliquem errantem in populo dominus per nostram oblivionem & errorem curari voluit. Two days after one came to Augustine before others, falling at his feet and weeping, confessing also that he had many years followed the heresy of the Manichees, & had spent much money on them; but the day before through God's mercy, by Austin's Sermon, he was converted, and then was made Catholic.  
FINIS.    

An Alphabetical Table.  

A.  
ACts of the Apostles, why so called, Lib. 1. pag. 69  
Who are the best Expositors on it ibid.  
Aire, the use of that element l. 3 p. 38  
It is divided into three Regions l. 3. p 37, 38  
Affections, what they are in God l. 2. p. 70  
Amos, why so called; and who is the best Expositor of it l. 1 p. 60  
Angels, why not spoken of in the Creation l. 3. p 30, 31  
Their names, nature; God made them; divers questions about them l. 3. from p. 85 to 103  
Anger, what in God l. 2. p. 74 75, 76, 77  
Anthrophomorphites, who l. 2 p. 24  
Apocalyps, why so called l. 1 p. 81  
Questioned by some, but is Canonical l. 1. p. 81, 82  
Who are the best Expositors of it l. 1. p. 83  
Apocrypha, which Books are so called l. 1. p. 84, 85  
Why so called p. 85  
And why they are added to the Scripture ibid.  
Why they are not Canonical l. 1. p. 86, 87, 88, 89  
Apostle, what it signifieth l. 1 p. 68  
Arabic translation l. 1. p. 98 99  
Assurance of salvation l. 3. p. 12 13  
Astronomy, what it signifieth l. 2. p. 10  
Atheists, several sorts of them l. 1. p. 39, 40  
They have come to some fearful end l. 2. p. 17  
The Atheists reasons against God and the Scripture l. 2 p. 13  
What Atheists are l. 2. p. 15. 161  
And who were so esteemed ib. Helps against Atheism l. 2 p. 17, 18  
Attributes, why so called l. 2 p. 20  
How they differ from properties l 2 p. 21  
What rules are to be observed in attributing them to God l. 2. p. 21, 22  
How they are divided ibid.  
Authentical, what it is l. 1 p. 91  
Which are the Authentical editions of Scripture l. 1 p. 92, 100, 101, 102  
Neither the Translation of the Seventy, nor the vulgar Latin are Authentical l. 1 p. 119, 120, 121, 122  
Authority of Scripture is Divine l. 1. p. 8 to 24. & 130 131   

B  
Beast's, their usefulness l. 3 p. 81 to 85  
Bees, for what they are notable l. 3. p. 80  
Bible, why so called l. 1. p. 8. m.  
Who first distinguished the Bible into Chapters and Verses l. 1. p. 46  
Blessed, God is most Blessed l 2 p. 119 to 126  
What Blessedness is l. 2 p. 120, 121  
Blindness natural and Spiritual l. 3. p. 42, 43  
Body taken three ways l. 2. p. 25  
God is not a Body l. 2. p. 24, 25  
Bounty in God, what it is l. 2 p. 83, 84, 85, 86   

C  
CAnon, why the Scripture is called a Canone, or Canonical l. 1. p. 42, 43  
The condition of a Canon l. 1. p. 43  
There is a threefold Canon in the Church l. 1. p. 43, 44 83, 84  
Some abolish, some add to, others diminish the Canone ibid.  
Which are the Canonical Books of the old Testament l. 1. p. 48 to 60  
Which of the New l. 1 65, 66 67  
Seven Epistles are called Canonical, and why l. 1 p. 77, 78  
Canticles why so called, and who best expounds it l. 1 p. 56  
Catholic, why seven Epistles are so called l. 1. p. 77, 78  
Chaldee, why some part of the old Testament was written in Chaldee l. 1. p. 93, 94  
The Chaldee Paraphrast l. 1 p. 94, 95, 96  
Christ is God l. 2. p. 131, 132 133  
Chronicles, why so called, and who best expounds them l. 1 p. 51, 52  
Crystal, what it is l. 3. p. 53  
Church, it hath a fourfold office in respect of the Scripture l. 1 p. 29  
The true Church hath given testimony to the Scripture in all ages l. 1. p. 20, 21  
We believe not the Scripture chiefly for the Church's testimony l. 1 p. 26, 27, 28 29, 30  
Clemency in God, what it is l. 2 p. 77  
Clouds what they are, a great work of God l. 3. p. 47 48, 49  
Colosse the chief City of Phrygia l. 1. p. 74  
Who best expound the Colossians ibid.  
Conclusion, whether that of the Lords prayer be true Scripture l. 1. p. 115  
Conscience, what it is, the testimony of it is strong to prove that there is a God l. 2. p. 6  
Corinth, famous for divers things l. 1. p. 73  
Who best interpret ●oth the Corinthians ibid.  
Council, the Florentine and Trent Counsels not lawful Counsels l. 1. p. 89, 90  
Creation, what it is l. 3. p. 13, 14  
Taken strictly and largely ib.  
The efficient cause, matter, form, and end of it l. 3. p. 14 17, 19, 20  
Consectaries from it l. 3. p. 20 21, 22  
The works of each day l. 3 p. 23, 24, 25, 26   

D  
DAniel, why so called, and who best expounds it l. 1 p. 58, 59  
Day, what it is, and the benefit of it l. 3. p. 40, 41, 42  
Decree, what the word signifieth, and how it is defined l. 3 p. 2  
How far it extends and the properties of it l. 3. p. 3, 4  
The kinds of it, and the execution of it l. 3. p. 4  
Devils, their names and nature l. 3. p. 105, 106  
What the sin of the Devils was l. 3. p. 106, 107  
Why they fell irrecoverably l. 3 p. 107 108  
They are malicious, subtle, powerful l. 3. p. 108, 109 110  
Some questions about the Devils l. 3. p. 110, 111, 112 113, 114  
Deuteronomy, why so called, and who best expounds it l. 1 p. 49  
Dew, what it is l. 3. p. 52  
Divine, why John so called l. 1 p. 69  
Divinity, that it is l. 1. p. 1, 2  
What it is l. 1. p. 3, 4  
The several kinds of it l. 1 p. 2, 4  
How it is to be taught l. 1 p. 4, 5  
How to be learned l. 1. p. 5  
The excellency of it l. 1. p. 6, 7  
The opposites of it l. 1. p. 6  
Dominion, what it is, God's Dominion l. 2. p. 52, 53   

E  
EArth, the Creation of it is a great work l. 3. p. 31, 32  
It is firm and stable l. 3. p. 32 to 36  
Earthquake l. 3. p. 33. m.  
Ecclesiastes, why so called, and who best expound it l. 1. p. 55 56  
Election, the several acceptions of the word, and how it is defined l. 3. p. 6  
The object and end of it l. 3 p. 7, 8  
All are not elected l. 3. p. 9  
Consectaries from God's Election l. 3. p. 11, 12  
Element what it is, and the number of the Elements l. 3 p. 31, 32  
Elephant, whence derived, his excellency l. 3. p. 82, 83  
End, the Ends of the Scripture l. 1. p. 128, 129  
Ephesus, a famous City l. 1 p. 73  
Who best expounds the Ephesians l. 1. p. 73, 74  
Epistles, why so called l. 1. p. 67  
How they are divided and who best expounds them l. 1 p. 70, 71, 72  
In what order they were written l. 1. p. 70  
Which Epistles were doubted of for a time l. 1. p. 65  
Esay, an Evangelicall Prophet l. 1. p. 57  
How often quoted in the new Testament, and who have best expounded it l. 1. p. 57  
Esther, why so called, and who hath best expounded it l. 1 p. 52, 53  
Eternal, God is Eternal l. 2 p. 40, 41, 42, 43  
The world was not Eternal l. 3. p. 15, 16, 17  
Evangelists, who l. 1. p. 68  
How they agree and differ l. 1 p. 64, 65  
Who best expound them l. 1 p. 67  
Exodus, why so called, and who are the best Expositors on it l. 1. p. 48  
Expositors on Scripture, who are the best among the Jews, Fathers, Papists, Protestants, l. 1. p. 183 to 189  
Ezekiel, why so called, and who hath best interpreted it l. 1 p. 58  
Ezra, why so called, and who hath best expounded it l. 1. p. 52   

F  
Faithful, God is faithful l. 2. p. 97, 98, 99  
Fire, the qualities of that Element l. 3 p. 38  
Fishes, their nature and use l. 3 p. 75 76, 77, 80, 81  
Fowls, their nature and use l. 3 p. 78, 79, 80  
Frost, what it is l. 3. p. 52   

G  
GAlatians, the subject of that Epistle, and who best expounds it l. 1. p. 73  
Ghost, the Holy Ghost is God l. 2. p. 135, 136  
Glorious, God is glorious l. 2 110 to 120  
God, how he is called in several languages l. 2. p. 1. m.  
The knowledge of God is necessary, profitable, and difficult l. 2. p. 1, 2  
We know God three ways, and there is a threefold knowledge of him l. 2 p. 2  
What the Heathens knew of God l. 2. p. 3  
That there is a God l. 2. p. 3 to 16  
What God is l. 2. p. 18, 19  
How the word God is taken in Scripture l. 2. p. 19  
The Names of God l. 2. p. 19 20  
His Attributes, what they be l. 2. p. 20  
How they differ from Properties, and what rules are to be observed in attributing them to God l. 2. p. 21, 22  
How the Attributes are divided l. 2. p. 22, 23  
Goodness, what it is, and what in God l. 2. 79 to 84▪  
graciousness, what it is, in God l. 2. p. 83 84▪  
Grass, the usefulness of it l. 3 p. 67, 68▪  
Great, God is exceeding great in nature, works, and authority l. 2. p. 48 to 51  
Greek, the Greek translation is not Authentical l. 1. p. 119▪ 120, 121   

H  
HAbakuk, who interprets him best l. 1. p. 61  
Haggai, why so called, and who best expounds him l. 1. p. 61  
Hail, what it is l. 3. p. 52  
Hatred, what it is, and what in God l. 2. p. 73, 74  
Heavens, the creation of the Heavens is a wonderful work of God l. 3. p 26 to 30  
Its motion is exceeding swift l. 3. p. 41  
Hebrew Text in the old Testament Authentical l. 1. p. 104 105  
Whether the Hebrew Text had Vowels or Points from the beginning l. 1. p. 116 to 119  
Hebrews whether that Epistle be Canonical, written by Paul and in Greek l. 1. p. 75, 76 77  
Who best interprets it ibid. Herbs, their usefulness l. 3. p. 65 66 67  
High, God is most High l. 2. p. 51 52  
History is delightful, especially of the Scripture l. 1. p. 16  
Why some Books of the new Testament are called Historical l. 1. p. 66  
Holy, God is Holy l. 2. p. 102 to 105  
The Scripture is Holy l. 1 p. 136, 137, 138  
Hosea, why so called, and when he wrote it l. 1. p. 60  
Who expounds him best ibid.  
The chiefest among the small Prophets l. 1. p. 59   

I  
JAmes, how it came to be doubted of by same l. 1. p. 78, 79  
Who best expounds it l. 1. p. 79  
Ice, what it is l. 3. p. 52  
Jeremy when he prophesied, and who best interprets him l. 1 p. 58  
Jews, corrupted not the Hebrew Text of the old Testament l. 1 p. 103 to 111  
Image, fourfold l 3 p. 116  
Immortal, God is Immortal l 2. p. 31, 32  
The soul of man is Immortal l. 3. p. 119, 120  
Immutability, what it is l. 3 p. 44  
God is Immutable l. 3 p 44 to 48  
Impossible l. 2. p. 108  
Independent, God is in Independent l. 2. p. 36  
Infinite, God is Infinite l. 2 p. 32 to 35  
Inspiration, what it is l. 1. p. 9  
Interpretation of Scripture l. 1 p. 171, 172, 173, 179, 180  
To whom it belongs l. 3. p. 173 174  
Means to interpret Scripture l. 1. 180 to 184  
Job, who the Author of it, and who best expounds it l. 1. p. 54  
Joel, who best expounds him l. 1 p. 60  
When he prophesied l. 1. p. 69  
John, what it signifieth, and what Books of Scripture he wrote l. 1. p 69  
Who best interprets him, why he is called The Divine he hath something more than all the other Evangelists l. 1 p. 69  
The second and third Epistles are doubted of by some l. 1 p. 80  
Who best expounds them all three ibid. m.  
Joshua▪ why so called, and who best expounds him l. 1 p. 49  
Judas, doubted of by some l. 1. p. 80 who best interprets him l. 1 p. 81  
Judges, why so called, and who have best expounded that book l. 1. p. 50  
Just, God is Just l. 2. p. 91 to 94   

K  
KInd, God is Kind l. 2 p. 105  
Kings, why so called, and who best expounds both those Books l. 1. p. 51  
Knowledge, God knows all things l. 2. p. 60 to 63   

L  
LAmentations, why so called, and who best expounded them l. 1. p. 58  
Latin translation of the Bible l. 1. p 99, 100  
Legends, why so called l. 3. p. 36  
Leviticus why so called l. 1. p. 48 49  
Who best expounds it l. 1 p. 49  
Lexicons, which are the best Lexicons for expounding the words both Hebrew and Greek in Scripture l. 1. p. 182  
Life, God's life differs from ours l. 2. p. 30  
Light, what it is, and the benefits of it l. 3. p. 38, 39, 40  
Lightning, why we see that before we hear the Thunder l. 3 46  
Living, God is Living l. 3. p. 28 to 31  
Long-suffering, God is Long-suffering l. 2. 100, 101  
Love, what it is in God l. 2. p. 70 71, 72  
Luke, what he was and who best expound him l. 1. p. 69   

M  
MAlachy, why so called, and who best expounds him l. 1. p. 62  
Man, created after God's Image l. 3. p. 115, 116, 117  
Mark, when he wrote l. 1. p. 20  
And whether originally in Latin or Greek l. 1. p. 64, 68▪ who best interprets him p. 68  
Martyrs, divers suffered for the truth l. 1. 21, 22  
How they of the true Church differ from other Martyrs l. 1 p. 22, 23  
Matthew, when he wrote l. 1 p. 68  
Whether he wrote in Hebrew or Greek l. 1. p. 63 68  
Who best expounds him l. 1 p. 68  
Meditation, what it is l. 1. p. 38  
And what in God l. 2. p. 86 to 91  
Meteors, what they are, how divided, and of what they consist l. 3. p. 44, 45  
Metals, what they are l. 3. p. 54  
Micah, why so called, and who best expounds him l. 1. p. 60  
Miracle, what it is l. 2. p. 12  
Miracles, twofold l. 1. p. 19  
The true Miracles differ much from the false l. 1. p. 20  
The Devil's works are called lying wonders, and why l. 3. p. 109, 110  
Moon, the nature and use of it l. 3. p. 73  
Montaines, a great work of God l. 3. p. 56   

N  
NAhum, why so called, and who best expounds him l. 1. p. 61  
Navigation, the benefit of it l. 2 p. 61, 64  
Necessary, God is a Necessary Essence l. 2. p. 56  
The Scripture is Necessary l. 1 p. 135, 136  
Nehemiah, why so called, and who best expounds it l. 1. p. 52  
Night, the benefit of it l. 3. p. 42 43  
Numbers, why so called, and who best interprets it l. 1. p. 49   

O  
OBadiah, why so called, and who best expounds it l. 1 p. 60  
Omnipotent, God is Omnipotent l. 2. p. 106 to 109  
Omnipresent, God is Omnipresent l. 2. p. 36 to 39  
Christ's body is not everywhere l. 2. p. 39, 40  
One, God is wholly One l. 2. p. 56 to 60   

P  
PAradise, not allegorically to be understood l. 3. p. 121 122  
What it signifieth, and whether it was destroyed by the flood ibid.  
Patient, God is Patient l. 2 p. 99, 100, 101  
Pentateuch, why so called l. 1 p. 47  
Who have written well on it l. 1. p. 47, 48  
The Turks honour it l. 1. p. 48  
It is often quoted in the new Testament ibid.  
Perfect, the Scripture is perfect l. 1. 138 to 148  
God is perfect l. 2. p. 48, 49, 50  
Person, what it is in the Trinity l. 2. p. 128, 129, 130  
How the Persons in the Trinity differ l. 2. 136, 137, 138  
Perspicuous, the Scripture is plain and perspicuous l. 1 p. 161 to 171  
Peter, why those Epistles are called Catholical l. 1. p. 79  
Who hath best expounded both the Epistles, the second is Canonical l. 1. p. 79, 80  
Philippi, the Metropolis of Macedonia, who best expounds the Philippians p. 1. p. 74  
Preaching, whether it be divinely inspired as well as the word written l. 1. p. 25  
Predestination, what it is l. 3. p. 4, 5  
Predictions, the truth of the Scriptures predictions proves it to be of God l. 1. p. 14, 15  
The difference between the predictions of the true Prophets and those of the Heathen l. 1. p. 15  
Prescience, what it is in God l. 2 p. 67  
Properties of the Scripture l. 1 p. 130 to 171  
Proverbs, why so called, and who best expounds them l. 1. p. 55 56  
Providence, that there is a Providence l. 3. p. 125  
What providence is, the extent of it l. 3. p. 125, 126  
The kinds of it l. 3. p. 127, 128  
The degrees and parts of it l. 3 p 128, 129  
Psalms, how called, and divided by the Hebrews l. 3. p. 54 55  
The chiefest part of Scripture, and often quoted in the new Testament ibid.  
Who best interprets the Psalms ibid.  
Pure, the Scripure is pure and holy l. 1. p. 136, 137, 138   

R  
Rain, what it is, the usefulness of it l. 3. p. 50 51, 52  
Rainbow, the cause of it, and what the colours in it signify l. 3. p. 52  
Reading, all are commanded to read the Scriptures l. 1. p. 32 33  
What reading of the Scriptures is l. 1. p. 35, 36  
It may be the instrument of regeneration ibid.  
How the Scripture is to be read l. 1. p. 36, 37  
The Papists will not suffer the Scriptures to be read by the people l. 1. p. 303  
Religion, not a humane invention l. 2. p. 131  
Reprobation what, and the object of it l. 3. p. 10  
Reveal, God re●●aled his will three ways to our fathers l. 1 p. 7, 8  
We must now expect no further revelation l. 1. p. 65  
Revelation, why so called l. 1. p. 81  
The subject of the Book, it is Canonical l. 1. p. 81  
Difficult l. 1. p. 82, 83  
Who best interpret it l. 1. p. 83  
Rivers, their original and use l. 3. p. 59  
Romans, that Epistle is an Epitome of Christian Religion l. 1. p. 73  
Who best interpret it ibid.  
How we may most profitably read it l. 3. p. 11  
Rule, the Scripture is the rule of faith and life l. 1. p. 132 133, 134  
Ruth, why so called, and who best expound it l. 1. p. 50   

S  
SAmuel, why so called, and who best expounds both books l. 1. p. 50, 51  
Scripture, the rule of Divinity l. 1. p 7  
The rule of faith and life l. 1 p. 132, 133, 134  
Why it is called Scripture, and the divers Epithets given to it l. 1. p. 8  
The authority of the Scripture l. 1. p. 8 to 25  
The description of Scripture l. 1. p. 11  
It was no device of man's brain l. 1. p. 25  
It hath its authority from itself, not the Church l. 1. p. 25 to 31  
The Scriptures are to be read by the common people l. 1. p. 30 to 35  
It crosseth humane wisdom l. 2. p. 14  
Who contemn and unreverently handle the Scriptures l. 1. p. 39, 40, 41  
What parts of Scripture have been questioned l. 1. p. 65, 66 75, 79, 80  
Some titles and Subscriptions are not part of Scripture p. 66  
Whether any books of the Scripture be lost l. 1. p. 116 117  
Sea, the largeness and usefulness of it l. 3. p 60 to 63  
Sense of Scripture, what it is l. 1 p. 171, 172, 173  
Septuagint Translation l. 1 p. 96, 97  
Ship, the materials and uses of it l. 3. p. 65  
Simple, God is most Simple l. 2 p. 26, 27  
Soul, its excellency l 2. p. 10  
It is Immortal l. 3. p. 117, 118  
Spirit, God is a Spirit l. 2 p. 23 24  
Consectaries of it l. 1. p. 25, 26  
Stars, their nature and usefulness l. 3. p. 74  
Sun, the name nature, and usefulness of it l. 3. p. 70, 71  
Syriack Translation l. 1. p. 98   

T  
TEmptation, how Gods temptations and Satan's differ l. 3. p. 112  
Testament, why the Scripture is called a Testament l. 1. p. 34  
The Scripture is distinguished into the books of the old and new Testament l. 1. p. 44  
The Books of the old Testament were written in Hebrew ibid.  
Of the new in Greek l. 1. p. 62 63  
The Books of the old Testament how divided l. 1. p. 45, 47  
The new Testament, how divided, and who best expounds it l. 1. p. 62  
The number of the Books both of the old and new Testament l. 1. p. 46  
Theology, what it is l. 1. p. 2  
Thessalonica, the chief City in Macedonia l. 1. p. 74  
Who best interprets the Thessalonians ibid.  
Thunder, what it is l. 3. p. 45  
A great work of God, and the use of it l. 3. p. 45, 46, 47  
Timothy, what it signifieth, who best interprets both the Epistles l. 1. p 74  
Titus, what it signifieth, like the first to Timothy; who best expounds it ibid.  
Traditions, what they signify l. 1. p. 150, 151, 153  
The several kinds of them p. 155  
Reasons against the Popish Traditions l. 1. p. 153 154  
The Papists arguments for Traditions answered l. 1 p. 158, 159, 160  
Translate, the Scriptures ought to be translated into vulgar tongues l. 1. p. 33, 34  
Vulgar Translation is very faulty l. 1. p. 122, 123 124  
Trees, their nature and usefulness l. 3. p. 68 to 71  
Trees of life, and of knowledge, of good and evil, why so called l. 3. p. 122, 123  
Trinity, There are three distinct Persons in the Trinity l. 2 p. 126 to 132  
True, The Scripture is True and certain l. 1. p. 131, 132  
God is True l. 2. p. 94, 95 96, 97   

V  
VErsion, The several Versions of Scripture l. 1. p. 94 95, 96  
Virtues, what in God and man l. 2. p. 78, 79  
Vulgar, whether the Vulgar Latin be Authentical l. 1. p. 122 123  
It is very faulty l. 1. p. 123 to 127   

W  
WAter, the use of that Element l. 3. p. 36, 37  
Will, what it is, and what in God l. 3. p. 68, 69  
Winds are a great work of God l. 3. p. 53, 54  
Wisdom, what it is, God is most wise l. 2. p. 64 65, 66  
Word, why the Scripture is called the Word, and why the Word of God l. 1. p. 8  
Works, the Works of God divided l. 3. p. 1, 2  
Wrong, sin wrongs God divers ways l. 2. p. 75, 76   

Z  
ZEchary, why so called, and who best expounds it l. 1 p. 61  
Zephany, why so called, and who best expounds him ibid.   
FINIS.   

 

  

  

  

 
☞ Qui dubitat slylum novi Testamenti esse Hellenisticum, is Scepticum mihi videtur agere in Philologia sacra, ●. e. dubitare de ea re quae notissima omnibus, qui stylum Lxx. Interpretum & Evangelistarum ac Apostolorum vel per transennam aspexerunt, ac cum stylo purè Graeco co●ulerunt Mayerus.